COMMENTARY

ONTHE

SERMONONTHEMOUNT.

BY

MARTINLUTHER.

as

TRANSLATEDBYCHARLESA,HAY,D.D.

PHILADELPHIA:LUTHERANPUBLICATIONSOCIETY.

1892

TRANSLATOR'SPREFACE.

The forty-third volume of theErlangen edition of Luther'sworks contains hisexposition of the “Sermon on the Mount." Dr. Irmischer, the editor of thisedition,prefacesthevolumewiththeseremarks:

"During Bugenhagen's absence Luther preached a long while for him,regularly,onthefifth,sixthandseventhchaptersofMatthew,beginningNov.9,1530. These sermonswere then published, first in 1532, atWittenberg, underJosephKlug, in quarto; in 1533 atMarburg, in octavo; and in 1539, again inWittenberg, in quarto, under JohannWeiss. In 1533 theywere also translatedintoLatinbyVincentObsopoeus."

InthisIrmischereditionthesesermonsarethrownintotheformofarunningcommentary,andassuchtheyarenowpresented to theEnglishreadingpublicbytheLutheranPublicationSociety.

WhenrequestedbyacommitteeofthisBoardtotranslatethiswork,Icalledattention to the peculiar roughness and even fierceness of Luther's way ofexpressing himself and of denouncing the minions of the papacy. But thecommittee judged it best that Luther should be allowed to speak for himself,presumingthatintelligentEnglishreaderswillmakedueallowanceforthestyleofspeechcommoninthatday,andforthepeculiarlyaggravatingcircumstancesunder which that noble man of God was called to labor. An admirablevindicationof these"Asperities"appeared in theninthvolumeofourexcellentQuarterlyReview,in1881;itisfromthepenofRev.Dr.Morris,oneofLuther'smostenthusiasticadmirers.

CharlesA.Hay.Gettysburg,Feb.11,1892.

LUTHER'SPREFACE.

IAMtrulygladthatmyexpositionofthethreechaptersofSt.Matthew,whichSt.AugustinecallstheLord'sSermonontheMount,areabouttobepublished,hopingthatbythegraceofGoditmayhelp topreserveandmaintain the true,sure and Christian understanding of this teaching of Christ, because thesesayings and texts are so very common and so often used throughout allChristendom.ForIdonotdoubtthatIhavehereinpresentedtomyfriends,andall others who care for these things, the true, pure Christian meaning of thesame.

Anditishardtounderstandhowtheverydevilhimselfhasbyhisapostlessocunninglytwistedandpervertedespeciallythefifthchapter,astomakeitteachthe very opposite of what it means. And though Christ purposely intendedtherebytoantagonizeallfalseteaching,andtoexhibitthetruemeaningofGod'scommands,asheexpresslysays:"Iamnotcometodestroythelaw;"andtakesituppiecebypiecetomakeitperfectlyclear;yettheinfernalSatanhasnotfoundasingletextintheScriptureswhichhehasmoreshamefullyperverted,andmademore "error and false doctrine out of, than just this onewhichwas byChristhimselforderedandappointed toneutralize falsedoctrine.Thiswemaycall amasterpieceofthedevil.

First of all there have fallen upon this chapter the vulgar hogs and asses,juristsandsophists, the righthandof thepopeandhisMamelukes.Theyhavesucked thispoisonoutof thisbeautiful rose, and scattered it everywhere; theyhavecoveredupChristwith it andhaveexaltedandmaintained theantichrist,namely,thatChristheredoesnotwisheverythingwhichheteachesinthefifthchapter tobe regardedbyhisChristiansascommandedand tobeobservedbythem;butthatmuchofitwasgivenmerelyasadvicetosuchaswishtobecomeperfect,andanywhowishmayobservetheseparts;despitethefactthatChristtherethreatenswrathfully:—nooneshallenterheavenwhosetsasideoneoftheleastofthesecommands,—andhecallstheminplainwordscommands.

Thustheyhaveinventedtwelvegospelcounsels[consiliaevangelii], twelveitems of good counsel in the gospel, which one may heed if he wants to besomethingoverandaboveotherChristians(higherandmoreperfect);theyhavethusmadenotonlyChristiansalvation,yesevenperfectionalso,dependentasidefromfaithuponworks,buttheyhavemadethesesameworksvoluntary.Thatis,asIunderstandit,toforbidreallyandtrulygoodworks,whichisjustwhatthese

nastyrevilersaccuseusofdoing.Fortheycannotdenythis,andnocoveringandsmoothingoverwillhelpthemas longas thisfifthchapterofMatthewabides.Fortheirbooksandglossesareathand,alongwiththeirformerandpresentdailyimpenitent life that they lead in accordance with this their teaching. And theteachingof those twelve "evangelical counsels" is very commonamong them,viz.,nottorequirewrongdoing,nottotakevengeance,tooffertheothercheek,nottoresistevil,togivethecloakalongwiththecoat,togotwomilesforone,to give to every one that asks, to lend to him who borrows, to pray forpersecutors, to loveenemies, todogood to them thathate,etc., asChristhereteaches.All this (they disgustingly say) is not commanded, and themonks atParis honestly assign their reasons, saying, this Christian teaching would bemuch toohard if itwere loadedwithsuchcommandsas these,etc.This is theway the jurists and sophists havehitherto ruled and taught the church, so thatChristwithhisteachingandinterpretation,hashadtobetheirfoolandjuggler;andtheystillshownosignsofrepentanceforthis,butareeagertodefendit,andto put forward again their cursed shabby canons, and to crown again theircunningpope.Godgrant,however,thatImayliveandmayhavetogiveclaspsandjewelsforthiscrown;thenhe,Godwilling,shallbecalledrightlycrowned.

Therefore, dear brother, if you please, and have nothing better, let thismypreaching serve you, in the first place, against our squires, the jurists andsophists, I mean especially the canonists, whom they themselves indeed callasses,andsuchtheyreallyare,sothatyoumaykeeptheteachingofChristforyourselfpureinthisplaceofMatthew,insteadoftheirass'scunninganddevil'sdung.

In the second place also against the new jurists and sophists, namely, thefactious spirits and Anabaptists, who in their crazy fashion are making newtroubleoutofthisfifthchapter.Andjustastheothersgotoomuchtotheleftinholding nothing at all of this teaching of Christ, but have condemned andobliteratedit,sodotheseleantoomuchtotheright,andteachthatoneshouldhave nothing of his own, should not swear, should not act as ruler or judge,shouldnotprotectordefend,shouldforsakewifeandchild,andmuchofsuchmiserablestuff.

Socompletelydoesthedevilmixthingsuponbothsides,thattheyknownodifferencebetweenanearthlyandaheavenlykingdom,muchlesswhatistobetaughtandtobedonedifferentlyineachkingdom;butwe,Godbethanked,canboastthatweinthesesermonshaveclearlyanddiligentlyshownandexhibited

it,sothatwhoeverhereaftererrs,orwillerr,wearefreedfromallresponsibilityonhisaccount,havingfaithfullypresentedouropinionforthebenefitofall.Lettheir blood be upon their own head; our reward for this we await, namely,ingratitude,hatred,andallsortsofhostility,andwesaydeogratias.

Sincewethenlearnandknowbysuchabominableexamples,ofbothpapisticandfactiousjurists,whatthedevilisaimingat,andespeciallyhowheseekstopervert this fifth chapter of St. Matthew and thereby to exterminate the pureChristiandoctrine, everypreacheror rector is entreatedandexhorted towatchfaithfullyanddiligentlyagainstitinthelittlechargecommittedtohim,andhelptopreservethetrueinterpretationofthistext.For,aslongasthedevillivesandtheworldabides,hewillnotceasetoattackthischapter.Forhisobjectistherebytoentirelysuppressgoodworks,ashasbeendoneinthepapacy;ortoinstigatefalsegoodworksandafeignedholiness,ashehasnowbeguntodothroughthenewmonksandthefactiousspirits.

Andevenifboththepopishandthemobocraticjuristsandthemonksweretoperish,hewouldstill findorraiseupothers.Forhemusthavesuchfollowers,and his kingdom has been governed by monks ever since the world began.Althoughtheyhavenotbeencalledmonks,yettheirdoctrineandlifehavebeenmonkish,thatis,theyhavebeenotherthanandpeculiarorbetterthanwhatGodhascommanded;asamongthepeopleofIsraelweretheBaalites,theidolatrouspriests (camarim) and such like, and among the heathen the castrated priests(Galli)andthevestalvirgins.

Thereforewecanneverbesafeagainsthim.Forfromthisfifthchapterhavecome the pope'smonks, who claim to be a perfect class, in advance of otherChristians,basingtheirclaimuponthischapter;andyetwehaveshownthattheyarefullofavarice,ofarrogance,andoflatefullofallsortsofdevils.Christ,ourdearLordandMaster,whohasopeneduptousthetruemeaning,desirestogiveit additional force for us, and besides to help us live and act accordingly. Towhombegrateful praise, togetherwith theFather and theHolySpirit forever,Amen.

COMMENTARYONTHESERMONONTHEMOUNT.

THEFIFTHCHAPTEROFST.MATTHEW.

V.1,2.Andseeingthemultitudes,hewentupintoamountain:andwhenhewasset,hisdisciplescameuntohim:andheopenedhismouth,andtaughtthem,saying:

HEREtheevangelistwithaformalstatelyprefacedeclareshowChristdisposedhimselffor thesermonhewasabout todeliver; thathewentuponamountain,andsatdown,andopenedhismouth;sothatweseehewasinearnest.Thesearethe three things, it is commonly said, thatmark agoodpreacher; first, that hetakehisplace;secondly,thatheopenhismouthandsaysomething;thirdly,thatheknowwhentostop.

To take his place, that means that he assume a position as a master orpreacher, who can and ought to do it, as one called for this purpose and notcomingofhisownaccord,buttowhomitisamatterofdutyandobedience;sothathemaysay:"Icome,nothurriedhitherbymyownpurposeandpreference,butImustdoit,byvirtueofmyoffice.

This is saidasagainst thosewhohaveheretoforebeencausingus somuchvexationandtribulation,andindeedarestilldoingit,namelythefactiousspiritsand fanatics, that are runningup anddown through the country, poisoning thepeople,before thepastorsor those inofficeandauthority find itout, and thusbefoulonefamilyafteranotheruntiltheyhavepoisonedawholecity,andfromthecity awholecountry.Toguardagainst such sneaking renegadesoneoughtnottoallowanyonetopreachwhohasnotbeendulyandofficiallyappointed;alsonooneshouldventure,thoughheshouldbeapreacher,ifhehearsalyingpreacher in a popish or other church,who ismisleading the people, to preachagainst him; nor should any one go about into the houses and get up privatepreachings,butheshouldremainathomeandmindhisownofficialbusiness,orkeepsilent,ifheneitherwillorcanpubliclytakehisplaceinthepulpit.

ForGoddoesnotwantustogowanderingaboutwithhisword,asthoughwewere impelled by the Holy Spirit and had to preach, and thus were seekingpreaching places and corners, houses or pulpits, where we are not officiallycalled.ForevenSt.Paulhimself, though,calledasanapostlebyGod,didnotwant to preach in those places where the other apostles had preached before.Therefore we are here told that Christ boldly and publicly goes up upon themountain,whenhebeginshisofficialministry,andsoonafterwardssaystohisdisciples: "Yeare the lightof theworld;" and: "Neitherdomen light a candle

andputitunderabushel,butonacandlestick;anditgivethlighttoallthatareinthehouse."FortheofficeoftheministryandthewordofGodarehencetoshineasthesun,andnotgosneakingandplottinginthedark,asintheplayofblind-man'sbuff;butallmustbedone inbroaddaylight, that itmaybeclearlyseenthatbothpreacherandheareraresureof this, that the teachingisrightlydone,and that the office has been rightly conferred, so that there' is no need forconcealment.Do thou likewise. If you are in office, and are commissioned topreach,takeyourplaceopenlyandfearnobody,thatyoumayglorywithChrist:"Ispakeopenlytotheworld,insecrethaveIsaidnothing."Johnxviii.20.

Butyousay,"How?Isnoonethentoteachanythingexceptinpublic?Oristheheadofafamilynottoteachhisservantsinhishouse,ortohaveascholarorsomeoneabouthimwhorecitestohim?"Answer:Certainly,thatisallright,andall just in- place. For every head of a family is in duty bound to teach hischildrenandservants,ortohavethemtaught.Forheisinhishouseasapastororbishopoverhishousehold,andheiscommandedtotakeheedwhattheylearn,andheisresponsibleforthem.Butitisallwrongforyoutodothisawayfromyourownhouse,andtoforceyourselfintootherhousesortoneighbors,andyoushould not allow any such sneak to come to you and to carry on specialpreachinginyourhouseforwhichhehasnoauthorization.Butifanyonecomesintoahouseorcitylethimbeaskedfortheevidencethatheisknown,orlethimshowbyletterandsealthathehasbeendulyauthorized.ForonemustnottrustallthestragglersthatboastofhavingtheHolySpirit,andinsinuatethemselvestherebyhereandthereintothehomes.Inshort,itmeansthatthegospel,orthepreachingof it, shouldnot beheard in a corner, but upupon amountain, andopenlyinthefreedaylight.ThatisonethingthatMatthewwantstoshowhere.

Thenextthingisthatheopenshismouth.Thatbelongs(asabovesaid)alsotoapreacher,thathedonotkeephismouthshut,andnotonlypublicly'performhisofficialdutysothateveryonemustkeepsilenceandlethimtakehisproperplaceasonewhoisdivinelyauthorizedandcommanded,butalsothathebrisklyandconfidentlyopenhismouth, that is, topreach the truthandwhathasbeencommitted to him; that he be not silent or merelymumble, but bear witness,fearless and unterrified, and speak the truth out frankly, without regarding orsparinganyone,nomatterwhoorwhatisstruckbyit.

For that hinders a preacher verymuch if he looks about himand concernshimselfastowhatthepeopledoordonotliketohear,orwhatmightoccasionforhimdisfavor,harmordanger;butashestandshighup,uponamountain,ina

publicplace,andlooksfreelyallaroundhim,sohe isalso tospeakfreelyandfearnobody,althoughheseesmanysortsofpeople,andtoholdnoleafbeforehis mouth, nor to regard either gracious or wrathful lords and squires, eithermoney,riches,honor,power,ordisgrace,povertyorinjury,andnottothinkofanything further than thathemayspeakwhathisoffice requires,even that forwhichhestandswherehedoes.

ForChristdidnotinstituteandappointtheofficeoftheministrythatitmightservetogainmoney,possession,favor,honor,friendship,orthatonemayseekhis own advantage through it, but that one should openly, freely proclaim thetruth, rebuke evil, and publish what belongs to the advantage, safety andsalvationofsouls.ForthewordofGodisnothereforthepurposeofteachinghowamaidormanservantistoworkinthehouseandearnhisorherbread,orhowaburgomasteristorule,afannertoploughormakehay.Inshort,itneithergives nor shows temporal good things by which one maintains this life, forreasonhasalreadytaughtallthistoeveryone;butitspurposeistoteachhowwearetoattaintothatlife,anditteachestheetousethepresentlife,andtonourishthebellyhereaslongasitlasts;yet,sothatthoumayestknowwherethouarttoabideandlivewhenthismustcometoanend.

If now the time- comes for preaching of another life that we are to beconcernedabout,andforthesakeofwhichwearenottoregardthisoneasifwewantedtoremainhereforever,thencontentionandstrifebegin,sothattheworldwillnotendureit.Ifthenapreachercaresmoreforhisbellyandworldlyliving,hedoesnotdohisduty;he standsup indeedandbabbles in thepulpit,buthedoesnotpreach the truth,doesnot reallyopenhismouth; if thereseems tobetrouble aheadhekeepsquiet andavoidshittinganybody.Observe, this iswhyMatthewprefaceshisaccountwiththestatementthatChrist,asatruepreacher,ascends the mountain and cheerfully opens his mouth, teaches the' truth, andrebukesbothfalseteachingandliving,asweshallhearinwhatfollows.

V.3.Blessedarcthepoorinspirit,fortheirsisthekingdomofheaven.

Thisisadelightful,sweetandgenialbeginningofhissermon.Forhedoesnotcome, likeMosesora teacherof law,withalarmingand threateningdemands;butinthemostfriendlymanner,withenticementsandallurementsandpleasantpromises.And indeed, if it hadnotbeen thus recorded, and if the firstutteredpreciouswordsoftheLordChristhadnotbeengiventousall,anover-curiousspiritwouldtemptandimpeleverybodytorunafterthemeventoJerusalem,yes,

totheendoftheworld,ifonemighthearbutawordofitall.Thentherewouldbe plenty of money forthcoming to build a good road, and every one wouldboastinglygloryhowhehadheardorreadtheverywordsthat theLordChristhad spoken. O what a wonderfully happy man would he be held to be whoshouldsucceedinthis!ThatisjustthewayitsurelywouldbeifwehadnoneofourSaviour'swordswritten,althoughmuchmighthavebeenwrittenbyothers;andeveryonewouldsay:Yes,IhearindeedwhatSt.Paulandhisotherapostleshave taught,but Iwouldmuch ratherhearwhathehimself saidandpreached.Butnowthat it issocommon,thateveryonehasitwritteninabook,andcanreaditdaily,nobodyregardsitassomethingspecialandprecious.Yes,wegrowtiredof themandneglect them, just as if not the highMajesty of heaven, butsome cobbler, had uttered them. Therefore we are duly punished for ouringratitudeandcontemptuous treatmentof thesewordsbygetting littleenoughfromthem,andneverfeelingortastingwhatatreasure,forceandpowerthereisin the words of Christ. But he who has grace only to recognize them as thewords of God and not of man, will surely regard them as higher and moreprecious,andnevergrowtiredorwearyofthem.

Kindly and sweet as this sermon is for Christians, who are our Lord'sdisciples,justsovexatiousandintolerableisitfortheJewsandtheirgreatsaints.Forhehitsthemahardblowintheverybeginningwiththesewords,rejectsandcondemnstheirdoctrineandpreachesthedirectcontrary;yes,hedenounceswoeagainsttheirwayoflivingandteaching,asisshowninthesixthchapterofLuke.Forthesubstanceoftheirteachingwasthis:Ifitgoeswellwithamanhereuponearth,heishappyandwelloff;thatwasalltheyaimedat,thatGodshouldgivethemenoughuponearth, if theywerepiousand servedhim; asDavid saysofthem in Psalm cxliv: "Our garners are full, affording allmanner of store; oursheepbringforththousandsandtenthousandsinourstreets;ouroxenarestrongto labor; there is no breaking in or going out; there is no complaining in ourstreets."Thesetheycallhappypeople,etc.

Against all this Christ opens his mouth and says there is something elseneededthanhavingenoughhereuponearth;asiftosay:Youdeardisciples,

ifyoucometopreachamongthepeople,youwillfindthattheyallteachandbelieve thus:Hewho is rich,powerful,etc., isaltogetherhappy;andagain,hewhoispoorandmiserableisrejectedandcondemnedbeforeGod.FortheJewswerefirmlyfixedinthisbelief:ifitwentwellwithaman,thatwasaproofthatGodwasgracioustohim;andthereverse.Thisisexplainedbythefactthatthey

hadmanyandgreatpromisesfromGodoftemporalandbodilygoodthingsthathewouldbestowupon thepious.They reliedupon these,andsupposed that iftheyhadthistheywerewelloff.ThisisthetheorythatunderliesthebookofJob.Forinregardtothishisfriendsdisputewithandcontendagainsthim,andinsiststrongly upon it that he must have knowingly committed some great crimeagainstGod,thathewassoseverelypunished.Thereforeheoughttoconfessit,be converted and become pious, then God would take away the punishmentagainfromhim,etc.

Thereforeitwasneedfulthathissermonshouldbeginwithoverturningthisfalsenotionandtearingitoutoftheirhearts,asoneofthegreatesthindrancestofaith,thatstrengthenstherealidolmammonintheheart.Fornothingelsecouldfollow this teaching than that the peoplewould become avaricious, and everyone would care only for having plenty and a good time, without want anddiscomfort;andeveryonewouldhavetoinfer:Ifheishappywhosucceedsandhasplenty,ImustseetoitthatIamnotleftinthelurch.

Thisisstill to-daythecommonbeliefof theworld,especiallyoftheTurks,whocompletelyandthoroughlyrelyuponit,andthenceconcludethatitwouldnotbepossiblethattheyshouldhavesomuchsuccessandvictoryiftheywerenotthepeopleofGodandhewerenotgracioustowardsthemaboveallothers.Among ourselves also the whole papacy believes the same thing, and theirteachingandlifearebaseduponthefactthattheyonlyhaveenoughandbesideshavesecured for themselvesallmannerofworldlyproperty;aseverybodycansee.Inshort,thisisthegreatestandmostwidelydiffusedbelieforreligionuponearth,whereuponallmenofmere flesh andblood rely, and theycannot countanythingelseashappiness.

ThereforeheherepreachesanaltogetherdifferentnewsermonforChristians,viz. thatif itdoesnotgowellwiththem,if theysufferpovertyandhavetodowithoutriches,power,honorandagood.time,theyarestilltobehappyandnottohaveatemporal,butadifferent,aneternalreward;thattheyhaveenoughinthekingdomofheaven.

Doyounowsay:How,mustChristiansthenallbepoor,anddarenoonehavemoney, property, honor, power, etc.? Or, what are the rich, as princes, lords,kings, to do? Must they give up all their property, honor, etc., or buy thekingdomofheavenfromthepoor,assomehavetaught?No;itisnotsaidthatwearetobuyfromthepoor,butwearetobeourselvespoorandbefoundamong

thosepoor, ifweare tohave thekingdomofheaven.For it issaidplainlyandbluntly:Blessedarethepoor;andyetthereisanotherlittlewordalongwiththat,viz.spirituallypoor,sothatnothingisaccomplishedbyanyone'sbeingbodilypoor, and having no money and property. For, outwardly to have money,propertyandpeople,isnotofitselfwrong,butitisGod'sgiftandarrangement.Nooneisblessed,therefore,becauseheisabeggarandhasnowhereanythingofhis own; but the expression is, spiritually poor. For I said already in thebeginningthatChristisherenotatalltreatingofseculargovernmentandorder,but is speaking only of what is spiritual—how one aside from and over andabovethatwhichisoutwardistolivebeforeGod.

It belongs to secular government that one should have money, property,honor,power,landandpeople,andwithouttheseitcouldnotexist.Thereforealordorprincemustandcannotbepoor;forhemusthaveallsortsofpossessionssuitedtohisofficeandrank.Thereforeitisnotmeantthatonemustbepoorandhavenothingatallofhisown.Fortheworldcouldnotexistinsuchawaythatwe should all be beggars and have nothing. For no head of a family couldmaintainhisfamilyandservants,ifhehimselfhadnothingatall.Inshort,tobebodilypoordecidesnothing.Forwefindmanyabeggarwhogetsbreadatourdoor more proud and evil-disposed than any rich man, and many a miserlyfarmerwithwhomitishardertogetalongthanwithanylordorprince.

Thereforebebodilyandoutwardlypoororrich,asmaybeyourlot,Goddoesnot ask about that; and he knows that every onemust be before God, that isspirituallyandinhisheart,poor;thatis,nottoplacehisconfidence,comfortandassurance in temporal possessions, nor fix his heart upon them and makemammonhisidol.Davidwasanexcellentkingandhadindeedhispurseandhischestfullofmoney,hisbarnsfullofgrain,thecountryfullofallsortsofgoodsandstores;yetalongwiththishehadtobespirituallyapoorbeggar,ashesingsabout himself: "lam poor, and a stranger in the land, as allmy fatherswere."Notice,thekingwhositsinthemidstofsuchpossessions,alordoverlandandpeople,darenotcallhimselfanythingelsethanastrangerorapilgrimwhogoesuponthehighwayandhasnoplacewherehecanabide.Thatmeansaheartthatdoesnotclingtopropertyandriches;but,althoughithas,yetitisasthoughithadnot,asSt.PaulboastsoftheCorinthians,2Cor.vi.10:"Aspoor,yetmakingmanyrich;ashavingnothing,andyetpossessingallthings."

Themeaningofallthathasbeensaidisthatoneistousealltemporalgoodandbodilynecessities,whilstheliveshere,nototherwisethanasastrangerina

strangeplace,wherehespendsthenightandleavesinthemorning.Heneedsnomorethanfoodandlodging,anddarenotsay:"Thisismine,herewillIstay;"nordarehe takepossessionof thepropertyas tho'of right itbelonged tohim;elsehewouldsoonhearthehostsaytohim:"Friend,doyounotknowthatyouare a strangerguesthere?Goyourway,whereyoubelong." Just sohere; thatyouhaveworldlygoods,thatisthegiftofGodtoyouforthislife,andheallowsyouindeedtomakeuseofitandtofillwithittheworm-bag(Madensack)thatyouwearaboutyourneck;butnot thatyoufixandhangyourheartuponitasthough you were to live forever; but you are to be always going farther andthinking about another higher and better treasure that is your own and is toendureforever.

Thisisroughlysaidforthecommonman,thatonemaylearntounderstand(speaking according to the Scriptures)what itmeans to be spiritually poor orpoor beforeGod, not to reckon outwardly as tomoney and property, or as towant or superfluity, since we see (as above said) that the poorest and mostmiserable beggars are the worst and most desperate scoundrels, and dare tocommit all sorts of knavery and evil tricks,which decent, honest people, richcitizens or lords and princes, are not guilty of; on the other hand also,manysaintlypeople thathavehadplentyofmoney,honor, landand.people,andyetwith somuch property have been poor; butwemust reckon according to theheart, that itmust not bemuch concernedwhether it has anything or nothing,muchorlittle,andalwaystotreatwhatithasasthoughonedidnothaveit,andhadtobereadyatanytimeto lose it,keepingtheheartalwaysfixeduponthekingdomofheaven.

Again,heiscalledrichaccordingtotheScriptureswho,althoughnothavingany worldly possessions, still scrambles and scratches after them, so that henever can get enough. These are the very ones whom the gospel calls richbellies,whoamidgreatpossessionshavetheveryleast,andareneversatisfiedwiththatwhichGodgivesthem.Foritlooksintotheheartwhichisstickingfullofmoneyandworldlygoods,andjudgesaccordingly,althoughthereisnothingin the purse ormoney box.Again it judges him poor in heart, though he haschest, house and hearth full. Thus Christian faith moves straight forward; itregardsneitherpovertynorriches;itasksonlyhowtheheartstands.Iftherebeanavariciousbellythere,themanissaidtobespirituallyrich;andagain,heisspiritually poorwho does not cling to such things and can empty his heart ofthem,asChristelsewheresays:"Hewhoforsakeshouses,lands,children,wife,

etc.,he shallhaveahundred foldagain, andbesideseternal life," thathemaybearaway theirhearts fromearthlygood,so that theydonot regard itas theirtreasure,andthathemaycomforthisown,whohavetoforsakeit,thattheyshallreceivemuchmoreandbetter,eveninthislife,thanwhattheyrelinquish.

Notthatwearetorunawayfromproperty,home,wifeandchild,andwanderabout the country burdening other people, as the Anabaptist crowd does, thataccuseusofnotpreachingthegospelarightbecausewekeepourhomeandstaybywifeandchild.No,suchcrazysaintshedoesnotwant;butthetruemeaningis: Let a man be able in heart to leave his earthly home, his wife and child,though staying in themidst of them, nourishing himself alongwith them andservingthemthroughlove,asGodhascommanded,andyetable,ifneedbe,togive them up at any time forGod's sake. If thou art thus disposed, thou hastforsakenallthingsinsuchawaythatthyheartisnottakencaptive,butremainspurefromavariceandfromclingingtootherthingsforcomfortandconfidence.Arichmanmayproperlybecalledspiritallypoor,andneednotthereforethrowawayhisearthlypossessions,exceptwhenhemustneedsforsakethem;thenlethimdoit inGod'sname,notforthereasonthathewouldratherbeawayfromwife,childandhome,butwouldratherkeepthemaslongasGodgrantsitandisservedbyhissodoing,andyetwillingifhewishestotakethemfromhimagain.SoyouseewhatitmeanstobespirituallyandbeforeGodpoor,orspirituallytohavenothingandforsakeall.

NowlookalsoatthepromisethatChristadds,andsays:"Forofsuchisthekingdomofheaven"Thisisindeedagreat,excellent,gloriouspromise,thatwearetohaveabeautiful,glorious,great,eternalpossessioninheaven,sinceweareheregladlypoor and regardlessof earthlygood.Andas thouheregivest up averysmallmatterthatthouwouldststillgladlyuseaslongandasmuchasthoucanst have it, thou shalt instead thereof attain a crown, that thoumayest be acitizen and a lord in heaven. This ought to influence us, if we wanted to beChristians,andifweheldhiswordstobetrue.Butnoonecareswhoit isthatsaysthis,andstilllesswhathesays;theyletitpassthroughtheirearsinsuchawaythatnooneconcernshimselfaboutitanymorenorlaysittoheart.

But he shows with these words that no one understands this unless he isalreadyatrueChristian.ForthistraitandalltherestthatfollowaresimplyfruitsoffaithwhichtheHolySpirithimselfmustworkintheheart.Wherenowfaithisnot,therethekingdomofheavenalsowillbewanting,norwillspiritualpoverty,meekness, etc., follow, but only sordid raking and scraping, quarreling and

noisily contending for worldly goods. Therefore all pains are lost upon suchworldlyhearts,sothattheyneverlearnorknowwhatspiritualpovertyis,nordotheybelieveorcareforwhathesaysandpromisesaboutthekingdomofheaven;although for their sake he so orders and ordains it that he who will not bespirituallypoorinGod'sname,andforthesakeofthekingdomofheaven,muststillbepoorinthedevil'snameandgetnothanksforit.ForGodhassohungthegreedytotheirbellythattheyareneversatiatedwiththeirgreedilygainedgood,nor can they ever be happy.For squire greediness is such amerry guest,whonever letsanyone rest;heseeks,pushesandhuntswithoutceasing,so thathedare not enjoy his dear treasure for an hour; as Solomon the preacher toowondersandsays:"AmantowhomGodhathgivenriches,wealthandhonor,sothathewantethnothingforhissoulofall thathedesireth,yetGodgivethhimnotpowertoeatthereof,butastrangereatethit.Thisisvanity,anditisanevildisease."Hemustalwaysbeafraidandanxiouslyconcernedhowhemaykeepwhat he has, and add to it, that it perish not, or be diminished, and is socompletelytiedupthathedarenotcheerfullyspendapenny..Butiftherewereaheartthatcouldbecontentandsatisfied,itwouldhaverestandthekingdomofheaven besides; otherwise along with great possessions, or indeed with itsgreediness,itmusthavepurgatoryhereandtherehellishfirebesides,andastheysay:Travelherewithabarrowandtherewithawheel;thatis,haveheretroubleandanxietyandtherebittergrief.

Notice,God alwaysoverrules it so that hiswordmust remain true, andnoone be saved or satisfied except Christians; and the rest, although they haveeverything,yettheyarenonethebetteroff—indeedarenotaswelloff,andmuststillbepoorbeggars,as faras theheart isconcerned;only that the formerarewillingly poor and are looking forward to an imperishable eternal possession,thatistothekingdomofheaven,andareblessedchildrenofGod;butthelatterare greedy for worldly good and still do not get what they want, and mustbesidesbeallthetimemartyrsofthedevil.Andthereis,inshort,nodifferencebetweenabeggarbeforethedoor,andsuchawretchedgreedy-gut,except thattheonehasnothingandcanbeputoffwithacrustofbread,whilsttheother,themorehehas theharderhe is to fill, even thoughhe shouldget all theworld'smoneyandgoodsinaheap.

Thereforethissermon,asIsaid,isofnoaccountfortheworld,andanswersforitnogoodpurpose;foritinsistsuponbeingsureofitscase,andwillnottakeanythinguponfaith,butmustseeitandhandleit,andsays,itisbettertohavea

sparrowinyourhandthantobegapingatacraneintheair.ThereforeChristletsthemgo,doesnotwanttoforceanybodyordraghimtohimbythehair;buthegiveshiskindcounseltoallwhoarewillingtobeadvised,andholdsoutbeforeusthemostpreciouspromise.Ifthouwilt,thouhastherepeaceandrestinheart,andthereforeverwhatthyheartshalldesire.Ifthouwiltnot,thengoalongandhaveratherhereandthereallmannerofmiseryandmisfortune.Forweseeandknowthatalldependsuponbeingsatisfiedandnotclingingtoworldlygood;asmanyaoneiswhoseheartGodcanfill,thoughhehasonlyabitofbread,sothatheischeerfulandbettercontentedthananyprinceorking.Inshort,heisarichlordandemperor;needhavenocare,troubleorsorrow.

Thatisthefirstpartofthissermon:Hewhowantstohaveenoughhereandthere,lethimtakeheedthathebenotgreedyandavaricious,butacceptandusewhatGod gives, and earn his daily bread in faith, then hewill have here hisparadiseandeventhekingdomofheaven,asPaulsays,ITim.iv.8,"Godlinessisprofitableuntoall things,havingpromiseof the life thatnow is andof thatwhichistocome."

V.4.Blessedaretheythatmourn,fortheyshallbecomforted.

AshebeganthissermonagainsttheteachingandfaithoftheJews(andindeednot of them alone, but of thewholeworld, evenwhere it is at its best,whichclings to thenotion that it iswelloff if it onlyhaspossessions,honor, and itsmammon,anditservesGodonlyforthisend),henowcontinuesandshowsthefollyofwhattheyregardedasthebest,mostblessedlifeuponearth,viz.,havinggood, quiet days and suffering no discomfort, as some are described in theseventy-third Psalm: "They are not in trouble as other men, neither are theyplaguedlikeothermen."For that is the /chief thing thatmendesire, that theymayhavejoyandpleasureandhavenotrouble.NowChristturnstheleafover,statestheexactopposite,andcallsthoseblessedthathavesadnessandsuffering,and so throughout, all these statements are made in direct opposition to theworld'swayofthinking,asitwouldliketohaveit.Foritdoesnotwanttosufferhunger,trouble,disgrace,contempt,injusticeandviolence,andthosewhocanbefreefromallthisitcountsblessed.

Sothathemeansheretosaythattheremustbeanotherlifethantheonetheyseek and care for, and that aChristianmust see to it that he is a sufferer andsorrow-bearerinthislife.Hewhowillnotdothismayindeedhaveagoodtimehere,andliveaccordingtoallhisheart'sdesire,buthewillhavetosufferforever

hereafter, as Luke says, vi. 25, "Woe unto you that laugh now! For ye shallmourn and weep." So it went with the rich man, Luk. xvi., who livedsumptuously and joyfully every day, clothed in purple and fine linen, andthoughthewasagreatsaintandwelloffbeforeGodbecausehehadgivenhimsomuch thatwasgood, thoughhe at the same time let poorLazarus lie dailybeforehisdoorfullofsores,inhungeranddistressandgreatmisery.Butwhatkindofa judgmentdidhehearat lastwhenhewas lying inhell?"Rememberthou in thy lifetime didst receive thy good things andLazarus his evil things,thereforethouartnowtormentedandheiscomforted,"etc.See,thatisexactlyourtext:"Blessedaretheythatmourn,fortheyshallbecomforted;"andagain,asmuchastosay:Thosewhohereseekandhavenothingbutjoyandpleasureshallweepandhowlforever.

Doyouaskagain:Whatthenarewetodo?Arethosealltobedamnedthatlaugh, sing, dance, dresswell, eat and drink?We surely read about kings andholy people that were cheerful and lived well. And especially Paul is awonderfulsaint,whoinsistsuponitthatwebealwayscheerful,Phil.iv.4,andsays,Rom.xii.15,"Rejoicewiththemthatdorejoice,"andagain:"Weepwiththosethatweep."Observe,thatseemsinconsistent,torejoiceevermoreandyetweepandmournwithothers.Answer:JustasI-saidbefore,thattohaverichesisnosin,norisitforbidden;justsotobecheerful,toeatanddrinkwell,isnosin,norisitcondemnatory;inlikemanneritisnotwrongtohavehonorandagoodname;andyetIamtobeblessedifIdonothavethis,orcandowithoutit,andinsteadofthissufferpoverty,wretchedness,disgraceandpersecution.Sobothofthese thingsarehere,andmustbe, tomournandbecheerful, toeatandsufferhunger, as Paul boasts concerning himself, Phil. iv. n seq.: "Ihave learned, inwhatsoever state I am, therewith tobecontent. Iknowbothhow tobeabasedandhowtoabound:everywhereandinallthingsIaminstructedbothtobefullandtobehungry,bothtoaboundandtosufferneed."Also,2Cor.vi.8seq.:"Byhonoranddishonor,byevilreportandgoodreport:asdying,andbeholdwelive;assorrowful,yetalwaysrejoicing,"etc.

Therefore,themeaningis:Justasnotheiscalledspirituallypoorwhohasnomoneyor anythingof his own, but hewhodoesnot hanker after it or put hisconfidence in it as if itwere his kingdomof heaven: so also not he is said tomournwhoisalwaysoutwardlyofdowncastcountenance,lookinggloomyandnever laughing;buthewhodoesnotcomforthimselfwithhavingagood timeand living sumptuously, as theworld does—that cares for nothing but having

constantjoyandpleasure,andrevelsinit,anddoesnotthinkorcarehowitgoeswithGodorthepeople.

Thusmany excellent, great people, kings and others, that were Christians,havehad tomournandbear trouble, although they lived splendidlybefore theworld; as David everywhere in the Psalms complains about his weeping andsorrowing.AndalsonowIcouldeasilygiveexamplesofgreatpeople,lordsandprinces,whohavehadthesamebitterexperiencewithreferencetothepreciousgospel; as, now at the late diet atAugsburg and on other occasions, althoughtheygotalongverywelloutwardly,andwereclothedinprincelystyleinsilkandgold,andtoallappearancewerelikethosewhowalkuponroses,yettheyhadtobe daily right among poisonous serpents, and they had to experience at heartsuchunheard-ofarrogance,insolenceandshame,somanyeviltricksandwordsfromtheshamefulpapists,whotookpleasureinembitteringtheirheartsandasfarastheycouldinpreventingthemfromhavingasinglecheerfulhour,sothatthey had to chew the cud of inwardmisery and do nothing but lament beforeGod with sighs and tears. Such people know something of what it means tomournandbesorrowful,althoughtheydonotatonceshowit,buteatanddrinkwithothers, and sometimeswith laughingand jesting, to conceal their sorrow.For youmust not think thatmourningmeans onlyweeping and lamenting, orwailing, like children andwomen; this is not yet the real deep grief, if it hasfound itsway to theheart andpours itself out through the eyes; but that is it,whentherealhardblowscomethatstrikeandcrushtheheart,sothatonecannotweepordarecomplaintoanyone.

ThereforemourningisnotarareplantamongChristians,althoughitmakesno outward show, even if they would gladly be cheerful in Christ, and alsooutwardlyasmuchastheycan.Forwhentheylookattheworldtheymustdailyseeandbepainfullyconsciousofsomuchmalice,arrogance,contemptforandblasphemy ofGod and hisword, and besides somuchmisery andmisfortunethat thedevil occasions, both in church and state, that they cannot havemanycheerfulthoughts,andtheirspiritualjoyisveryweak.Andiftheyweretolookat such things all thewhile, and did not sometimes turn their eyes away, theycouldneverbecheerfulatall;itisenoughthatthisreallyhappensoftenerthantheywouldwish,sothattheyneednotgofartofindit.

Therefore only begin and be a Christian, and you will soon learn whatmourningmeans. If youcannotdobetter, take awife, and settleyourself, andmakealivinginfaith,sothatyoulovethewordofGodanddowhatbelongsto

your calling; then youwill soon learn, both from neighbors and in your ownhouse, that thingswill not go as youwould like, and youwill be everywherehinderedandhedgedsothatyouwillgetenoughtosufferandmustseewhatwillmake you sad at heart. Especially however the dear preachersmust learn thisthoroughly, and be daily exercisedwith it, so that theymust take to heart allmanner of envy, hatred, scorn and ridicule, ingratitude, contempt besides, andrevilement,sothattheyareinwardlypiercedanduninterruptedlytormented.

But the world will have none of this mourning, therefore it seeks thosecallings andmodes of living in which it can have a good time and need notsufferanythingfromanybody,asthemonks'andpriests'callingusedtobe.Foritcannotendurethatitshouldinadivinelygivencallingserveotherpeoplewithconstant care, trouble and labor, and get nothing for this but ingratitude andcontemptandothermalicioustreatmentasareward.Thereforewhenthingsdonotgowithitasitwishes,andoneisscowledatbyanother,theycandonothingbutpoundawaywithcursingandswearing,yes,andwiththeirfistsbesides,andarereadytosacrificepropertyandreputation,landandpeople.ButGodordersitso,thattheystillmustnotgetoffsoeasily,thattheyneednotseeorsufferanymisery,andheawardstothemasarecompense,becausetheytrytoavoidit,thatthey stillmust suffer, andevenmake this twofoldgreater andheavierby theirwrathand impatience, andcannothaveanycomfort andgoodconscience.ButChristianshavethisadvantage,thatalthoughtheymourntheyshallbecomfortedandbeblessedbothhereandthere.

Therefore,whoeverdoesnotwanttobeoutandoutaworldling,buttohavepartwithChristians,lethimbecountedinasonewhohelpstosighandmourn,sothathemaybecomforted,asthispromisetells.Wereadofacaseofthiskindin the prophecy of Ezekiel, chapter nine, howGod sent sixmen with deadlyweaponstothecityofJerusalem.Buthecommissionedoneamongthemtogothroughthemidstofthecitywith"awriter'sinkhornbyhisside,"to"setamarkupontheforeheadsofthementhatsighandthatcryforalltheabominationsthatbedoneinthemidstthereof."Thosethusmarkedweretoremainalive,buttherestwereall tobeslain.See, this is theadvantageofChristians, thatalthoughtheymustseeonlysorrowandmiseryintheworld,yetatlastitcomestopass,whentheworld ismostsecureand ismovingalong infullenjoyment, that thelittlewheelturns,andsuddenlyamisfortuneovertakestheminwhichthesemustremainandperish,whilsttheothersaresnatchedoutofitanddelivered,asinthecaseofdearLotatSodom,whentheyhadlongvexedhisheart(asSt.Petersays)

"with their filthyconversation."Therefore let theworldnow laughand live inrevelry,accordingtoitslustandwantonness.Andthoughyouhavetomournandweep,anddailyseewhatgrievesyourheart,submitandholdfasttothesaying[of our text], that youmay be satisfied and comfort yourselfwith it, and alsooutwardlyrefreshyourselfandbeascheerfulasyoucan.

Forthosewhothusmournmayproperlyhaveandtakejoywhentheycan,sothat theydonotutterly sink throughsadness.ForChristalsoadded theseverywords and promised this consolation, that they should not despond in theirsorrow,orletthejoyoftheirheartbeentirelytakenawayandextinguished,butshould mingle this 'mourning with consolation and refreshment, otherwise, iftheyneverhadanycomfortorjoy,theywouldhavetopineandshrivelaway.Fornomancanendurenothingbutmourning;foritsucksouttheveryjuicesofthebody,as thewisemansays: "Griefhaskilledmanypeople."Also: "Agloomyspirit dries up themarrow in the bones." Thereforewe should not only avoidthis,butweshouldcommendandurgesuchpeopletobecheerfulsometimes,ifpossible;oratleasttomoderatetheirgriefandpartlyforgetit.

Therefore Christ does notwish that there should be nothing butmourningandsadnesshere,butwarnsagainstthosewhowillnotmournatall,whowanttohave only a good time and all their comfort here; and he wants to teach hisChristians, if it goes badlywith them and they have tomourn, that theymayknowthatthisisGod'sgoodpleasure,anditshouldalsobetheirs,andthattheyshouldnotswear,orrage,ordespair,asthoughtheirGodhadnomercy.Whenthisisthecase,thelittlebitterdraughtistobemixedwithhoneyandsugar,andso made less repulsive; that is the purpose of this promise, that this is wellpleasing tohim,and thathecalls themblessed,besides thathecomforts themhere,andtheretheyshallbeentirelyrelievedofsorrow.

Thereforebidgood-byetotheworldandallthatharmus,inthenameoftheirlord,thedevil,andletussingthissongandbecheerful,inthenameofGodandChrist.Foritwillsurelynotendwiththemastheywish;but,althoughtheynowrejoiceatourmisfortune,anddomuchtoinjureus,wewillstillkeepupgoodcourage,andshall live tosee that theywillhavetoweepandlamentwhenwearecomfortedandhappy.

V.5.Blessedarethemeek,fortheyshallinherittheearth.

This beatitude follows admirably upon the firstwhen he said:Blessed are thepoor in spirit, etc. For as he there promised the kingdom of heaven and an

eternalinheritance,sohehereaddsapromiseofthispresentlifeandpossessionshereuponearth.

But how does this agree together? to be poor and to possess the land? Itseems to me that the preacher has forgotten how he began. For, if one is topossessthelandandworldlygoods,hecannotbepoor.Buthedoesnotmeantosayherethattoownthelandandhaveallkindsofpossessionshereuponearth,means, that every one is to possess awhole country; elseGodwould have tocreatemoreworlds;buthe refers to theblessings thatGodbestowsuponeachone, that he gives to one wife, children, cattle, house and home, andwhat isimpliedinthis,thathemayabideintheland(wherehelives)andhavecontrolofhisworldlygoods,asthescripturesusuallyspeak,anditisrepeatedlysaidinPsalmthirty-seven:"thosethatwaitupontheLordshallinherittheearth;"also,"such as be blessed of him shall inherit the earth," etc. Therefore, he himselfaddshere thegloss, that tobespirituallypoor,ofwhichhespokebefore,doesnotmeantobeabeggar,ortothrowawaymoneyandgoods.Forheteachesherethat they are to remain and dwell in the land and have to do with earthlypossessions;asweshallhearbyeandbye.

Now,what does itmean to bemeek?Here youmust, in the first place, beagainreminded, thatChrist isnotspeakingatallabout thegovernmentand itsofficialauthority;foritdoesnotbelongtothistobemeek(sanftmuthig,asweuse thewordSanftmuth inGerman); for itholds thesword, that itmaypunishthe wicked, and it has a wrath and vengeance that are called the wrath andvengeanceofGod;butheisspeakingonlyofindividualpersons,howeachoneistoconducthimselftowardsothers,asidefromofficialpositionandcontrol;asfatherandmother,iftheydonotliveasfatherandmothertowardstheirchildren,norperformtheirofficialdutyasfatherandmother, that is, towardsthosewhoarenot called father ormother, as neighbors andothers.For I have elsewhereoften said thatwemustmakeawidedifferencebetween these two,officeandperson.Hewho is knownas JackorMartin is a verydifferentman fromhimwhoiscalledElector,orDoctor,orPreacher.

For herewehave twodifferent persons in oneman.One, inwhichwe arecreated and born, according to which we are all alike, man, woman, child,young,old,etc.Butwhenwehavenowbeenborn,Godmakesofyouanotherperson,makesyouachild,meafather;oneamaster,anotheraservant;thisonea prince, that one a citizen, etc. That means then a divine person, holding adivineoffice,andmovesclothedwith itsowndignity,andisnotcalledsimply

Jack or Nicholas, but a prince of Saxony, or father andmaster. Here he saysnothingabout these,but lets themmoveon in theiroffice and rank, ashehasorderedit;butheisspeakingofthemere,single,naturalperson,whateachistodoforhimself,asaman,towardsothers.

Therefore,ifweholdofficialandauthoritativeposition,wemustbestrictandrigid,bewrathfulandpunish,etc.ForherewemustdowhatGodplaceswithinour reach and of his own accord commands us to do.Beyond this, inwhat isunofficial,leteveryonelearnforhimselfthathebemildtowardseverybody,thatis, not to deal with and treat his neighbor unreasonably, with a hateful orrevengeful spirit, like thosewho rush through headlong, neverwilling to bearanythingoryieldaninch,butturningtheworldupsidedown,neverlisteningtoanybodyorexcusinghimforanything,butpileonthebundlesatonceandneverstoptothink,onlyhowtheymaytakevengeanceandstrikebackagain.Rulersarenothereby forbidden topunishandenforce retributionbydivineauthority;butalsonolicenseisheregrantedforajudge,burgomaster,lordorprince,whoisavillain,andconfoundsthetwopersonsandgoesbeyondhisofficialauthoritythroughpersonalmalice, or fromenvy, hatred andhostility (asoftenhappens)underthemantleofofficeandlegalright:asifourneighbors,underthenameoftheauthorities,wanted tocarryoutsomethingagainstuswhich theycouldnototherwiseaccomplish.

AndespeciallyheisheretalkingagainwithhisJews,ashehadbegun,whoalwaysinsisteduponitthattheywerenottosufferanythingfromaheathenanda stranger, and that they were always right if they unhesitatingly avengedthemselves,andquotedforthispurposethesayingsofMoses,asDeut.viii.23:"TheLordshallmaketheetheheadandnotthetail;andthoushaltbeaboveonlyandnotbeneath,"etc.,whichwouldbeallrightenough.Butthemeaningis, ifGodhimselfdoesthis,thenitiswelldone.Foritisaltogetheranothermatterifheorders itandsays: Iwilldo it, and ifwedo itourselves,withoutauthority.Whathesays,thatshallandmustbedone.Whatwesay,thathappensifitcan,orperhaps it does not happen at all. Therefore you have no right to apply toyourself this promise, and take confidence from it when you want to dosomethingwhichheoughttodo,andyouwillnotwaittillhetellsyoutodoit.

Observe, Christ is here rebuking thosewild saints who think every one ismasterinthewholeworldandhasaperfectrighttobearnosuffering,butonlytomakearacketandbluster,andwithviolencetodefendhisown;andheteachesus thathewhowishes toruleandpossesshisown,hisproperty,home,etc., in

peace,must bemeek, so that hemay overlook things and act reasonably, andsufferjustasmuchashecan.Foritcannotbeotherwisebutthatyourneighborwill sometimes take advantageof or injure you, either accidentally or throughmalice. If itwas done accidentally, youmake it no better on your part if youneither can nor will endure anything. If it was done maliciously, you onlyaggravate him by scratching and pounding, whilst he is laughing at you andmakingmerrythatheisworryingandvexingyou,sothatyoustillcanhavenopeaceorquietlyenjoyyourown.

Thereforechooseoneof the two,whicheveryouplease: either to livewithmeekness andpatience among thepeople andkeepwhat youhavewithpeacearfdagoodconscience,orwithracketandrumpustoloseyourown,andbesideshavenopeace.Forthisissettled,themeekshallinherittheearth.Andlookonlyyourselfatthosequeercharactersthatarealwaysquarrelinganddisputingaboutpropertyandothermatters,andyieldingtonobody,but-aredeterminedtorusheverything through, whether they do not squander more by quarreling andcontendingthantheycouldeveigain,andatlastloselandandpeople,houseandhome,withunrestandabadconsciencebesides;andGodaddshissanctiontoit,whichsays:"Bethennotmeek,sothatyoudonotkeeptheland,norenjoyyourmitewith peace." But if youwant to live rightly and have rest, then let yourneighbor's malice and hostility smother and extinguish itself; otherwise youcannotbetterpleasethedevil,ormoregreatlyharmyourself,thanbygettingupanangryracket.Haveyouagovernmentoveryou?reportthecaseandletthemattendtoit.

Foritisthebusinessofthegovernmentnottopermittheinnocenttobemuchoppressed;andGodwillalsooverruleinsuchawaythathiswordandordinanceabides, andyouaccording to thispromisecome topossess the land.Thusyouwill have peace and blessing from God, but your neighbor will have unrest,togetherwithGod'sdispleasureandcurse.

But this sermon is intendedonly for thosewhoareChristians,andbelieve,andknow that theyhave their treasure in heaven, that is secure for them, andcannotbetakenfromthem;thereforetheymusthaveenoughalsohere,althoughtheydonothavechestsandpocketsfullofredducats.Sinceyouknowthis,whywill you let your joy be disturbed and taken from you—yes, why evenmakedisquietforyourselfandrobyourselfofthisexcellentpromise?

Observe,youhavenowthreepointswiththreerichpromises,sothathewho

isaChristianmusthaveenough,bothtemporalandeternal,thoughhemustheresuffer much, both inwardly, in heart, and outwardly. Again, the worldlings,becausetheywillnotendurepoverty,nortrouble,norviolence,neitherhavenorenjoyeitherthekingdomofheavenorworldlygoodwithpeaceandquiet.Youcan readmore about this in Psalm thirty-seven,which is the real commentaryupon thispassage,and richlydescribeshowthemeek inherit theearthand theungodlyaretobecutoff.

V.6.Blessedaretheywhichdohungerandthirstafterrighteousness,fortheyshallbefilled.

RighteousnessmustherenotbeunderstoodasbeingtheChristianrighteousnessingeneral,wherebythepersonbecomespiousandacceptablebeforeGod.ForIhave before said that these eight beatitudes are nothing else than a teachingaboutthefruitsandgoodworksofaChristian,whichmustbeprecededbyfaith,asthetreeandmainbodyorsumofhisrighteousnessandblessedness,withoutany work or merit, out of which these beatitudes must all grow and follow.Therefore understand here the outward righteousness. before theworld,whichweobserveamongourselvestowardsothers,thatthisisthemeaning,shortandsimple, of these words: he is a really blessed man who perseveringly andassiduouslystrivestopromotethegeneralwelfareandtherightconductofeveryone, and who helps tomaintain and carry this out with word and deed, withcounselandact.

Thisisnowalsoanexcellentbeatitude,whichcomprehendsverymanygoodworks,butwhichisbynomeanscommon.Forinstance,thatwemayillustrate,ifapreacherwishestobecountedashungeringandthirstingforrighteousness,he must be ready to instruct and help every one in his calling, that he mayconduct it properly and dowhat belongs to it, andwhen he sees that there is.somethingwanting,andthingsdonotgoright,thathebeonhand,warn,rebuke,andcorrectaswellandbysuchmeansashecan: thusthatI,asapreacher,befaithful to my office, and others to theirs, that they follow my teaching andpreaching,andthusonbothsidestheright thingisdone.Wherenowtherearesuchpeopleastakeaspecialandearnestinterestingladlydoingwhatisright,orinbeingfoundrightlyatwork,thesemaybesaidtobehungeringandthirstingafterrighteousness.Ifthiswerethecasetherewouldbenoknaveryorinjustice,but complete righteousness and blessedness on earth. For what is therighteousnessoftheworldelsethanthateveryonedoinhiscallingwhatisdue?Thatmeansthateveryone'srightsshouldbedulyregarded,thoseoftheman,the

woman,thechild,themanservantandmaidservantinthefamily,thecitizenorthecityintheland;anditallamountstothis,thatthosewhoaretooverseeandruleotherpeopleexecutethisofficewithdiligence,carefulnessandfidelity,andthat the others also faithfully and willingly render to these due service andobedience.

Nor does he without cause use the phrase: "Hunger and thirst afterrighteousness;"hemeans thereby to indicate that inorder toattain itonemusthavegreatearnestness,ayearningeagernessandincessantdiligence:thatwherethereisalackofthishungerandthirst,allwillamounttonothing.Thereasonisthis;fortherearetoomanyandgreathindrances,bothonthepartofthedevil,whoiseverywhereblockingtheway,andonthepartoftheworld,(namelyhischildren,)whichissowickedthatitcannotendureapiousman,whowantstodorightorhelpotherstodoit;butitsoannoysandworrieshimthatintheendheloses patience and is out of humor about it. For it is painful to see howshamefully people act, and reward whole-hearted kindness with ingratitude,contempt,hatredandpersecution.Hencealsomanypersonswhocouldnotbeartowitness thisbaseconduct,at lastgrewdesperateabout itand tookrefuge inthe wilderness, fleeing from human society and becomingmonks, so that thesayinghasoftenbeenverified: "Despairmakes amonk;" either, that onedoesnot trust tomake his own living and runs into amonastery for his stomach'ssake,asthegreatcrowdhasdone;or,thatonedespairsoftheworldanddoesnottrusttoremainpiousinitortohelpotherpeople.

Butthisisnothungeringandthirstingafterrighteousness.Forhewhowantstopreachor rule in suchaway, thathe allowshimself tobemadewearyandimpatient,andtoscamperoffintoacorner,hewillbeslowtohelpotherpeople.Itisnotyourdutytocreepintoacornerorintothewilderness,buttocomeoutbriskly,ifyouweretherein,andofferbothyourhandsandfeetandyourwholebodyforuse,andhazardeverythingthatyouhaveandcando;andyouaretobesuch a man as can be hard against hard, so as not to allow himself to befrightenedoffordumfounded,orbeovercomebytheingratitudeormaliceoftheworld:butyoushouldalwayspushalongandpersevereasmuchaspossible.Inshort, you should have such a hunger and thirst after righteousness that willneverdiminishorceaseandcannotbesatiated,sothatyoucarefornothingelse,only so that youmayaccomplish andmaintainwhat is right, despisingon theother hand everything that would hinder you. If one cannot make the worldaltogetherpious,lethimdowhathecan.Itisenough,thathehasdonehisown

duty,andhashelpedsome,ifonlyoneortwo.Iftheotherswillnotfollow,thenlet themgo, inGod's name.Onemust not run off because of thewicked, butconclude:itwasnotundertakenfortheirsake,norfortheirsakewasitdropped;perhapsbyeandbyesomeof themmaycome to their senses,or theremaybefewerofthem,andtheymaysomewhatimprove.

Forhereyouhaveaconsolatory,certainpromise,withwhichChristalluresandattractshisChristians, that thosewhohungerandthirstafter righteousnessshallbefilled;thatis,thattheyshallbedelightfullyrewardedfortheirhungerandthirstbyseeingthattheyhavenotlaboredinvain,andthatatlastsomehavebeen reachedwho have been benefited; and it will bemanifest not only hereuponearth,butstillmorehereafter,wheneveryonewillseewhatsuchpeoplehaveaccomplishedbytheirdiligenceandperseverance,althoughthingsdonotnow go as theywould like, and they have nearly lost heart; aswhen a piouspreacher has snatched somany souls out of the jawsof thedevil andbroughtthemtoheaven;orapiousfaithfulrulerhashelpedmanylandsandpeople,whobearthistestimonyofhimandpraisehimbeforethewholeworld.

Just theopposite, are the shamsaintswhooutofgreat sanctity forsake theworld and run into thewilderness, or hide themselves in corners, so that theymayescapethetroubleandworrythattheymustotherwiseendure,andpaynoregard towhat isgoingon in theworld;neveronce thinkingupon it that theyought to help or advise other people with doctrine, instruction, exhortation,reproof and correction, or at leastwith praying and supplication toGod.Yes,theyaredisgustedwithit,andgrieveoverit,thatotherpeoplebecomepious,fortheywanttobeconsideredtheonlyholyones,sothatwhoeverwantstogettoheavenmustbuyfromthemtheirgoodworksandmerit.Inshort,theyaresofullofrighteousnessthattheylookcontemptuouslyuponotherpoorsinners,justasthe great saint Pharisee, Lk. xviii., intoxicatedwith self-sufficiency, blurts outhiscontemptforthepoorpublican,isprofuseinhisself-congratulations,sothathe pays his respects to God, and is thankful that he alone is pious and otherpeoplebad.

Observe, thesearethepeopleagainstwhomChristherespeaks—theproud,self-sufficientspiritsthatticklethemselveswithandfindjoyandpleasureinthefact thatotherpeoplearenotpious,whereas theyought topity,compassionateand help them; they cannot do anything else but despise, backbite, judge andcondemneverybody;andeverythingmustbestenchandfilthexceptwhat theythemselves do.But, that they should go and instruct and benefit a poor faulty

sinner,thattheyshunastheywouldshunthedevil.Thereforetheywillhavetohearagain,howChristexclaimsaboutthem,Lk.vi.25:"Woeuntoyouthatarefull,foryeshallhunger."Forasthoseshallbefilled,whonowhungerandthirst;somustthoseforeverhunger,whonowaresofullandsatiated,andyetnoonecangetanygoodfromthem,orboastthattheyhaveeverhelpedanyoneorledhim in the rightway.Nowyouhave in aword themeaning of this beatitude,which (as above said) comprehends many good works, yes all good works,wherewitheveryonemaylivearightbyhimselfamongthepeopleandhelp togivesuccesstoallsortsofofficesandcallings;asIhaveoftenshownelsewhere.

V.7.Blessedarethemerciful,fortheyshallobtainmercy.

Thisisalsoanexcellentfruitoffaith,andfollowswelluponthepreceding:hewho is to help others and contribute to the common well-being and success,shouldalsobekindandmerciful—thatis,thatheshouldnotbereadytoraisearacketandmakeadisturbanceifsomethingbewanting,andthingsdonotgoasthey should, whilst there is still hope of improvement. For that is one of thevirtuesofshamsanctity that itcanhavenocompassionforormercyupon thefallible and weak, but insists upon the extremest strictness and most carefulselection,andassoonasthereistheslightestfailure,allmercyisgoneandtheydonothingbutfumeandfret;asalsoSt.Gregoryshowshowtorecognizethis,andsay:Verajustitiacompassionatehabet,falsaindignationem—trueholinessismercifulandcompassionate,butfalseholinesscandonothingbutbeangryandrage;andyettheysay:Prozelojustitiae,(astheyboast),thatis,wedoitthroughloveandzealforrighteousness.

For all the world is coming to see that they have been carrying on theirmischievousandoutrageoustricksunderthebeautiful,excellentsemblanceandcover that theywere doing it for the sake of righteousness. Just as they haveheretofore exhibited and are still exhibiting their hostility to and treacheryagainst the gospel under the name of protecting the truth and exterminatingheresy;theyclaimtherebytomeritthatGodistocrownthemforthisandraisethem to heaven, as thosewhoout of great thirst and hunger for righteousnesspersecute, strangle and burn his saints. For they claim, forsooth, to have thename, even more than the true saints, of hungering and thirsting afterrighteousness, and put on such a sanctimonious appearance and use suchadmirablewords,thattheythinkevenGodhimselfwillnotknowanybetter.

But thenoble tree isknownbyitsfruits.For,whentheyshouldinsistupon

righteousness,thatbothspiritualandtemporalaffairsberightlyconducted,theydonotdoit,donotthinkofinstructingandimprovinganyone,.livethemselvesinconstantvice,andifanyonerebukestheirconduct,ordoesnotpraiseitanddoastheywish,hemustbeahereticandlethimselfbedamnedtohell.See,justsoissurelyeveryshamsaint.Forhisself-righteousnessmakeshimsoproudthathedespiseseverybodyelse,andcanhavenokind,mercifulheart.Therefore isthisanecessarywarningagainsttheseabominablesaints,sothateveryonemaytakecare,ifhehastodowithhisneighbor,whomheshouldhelpandrectifyinhiswayofliving,thathestillmaybeabletobemerciful,andforgive,thatitmaybeseenthatyouarehonestlyaimingatrighteousness,andnotwishingto'gratifyyourownmaliceandanger,andthatyouaresorighteousthatyoudealamicablyandgentlywithhimwhoiswillingtodesistfromunrighteousnessandbecomebetter, that you bearwith and endure his fault orweakness until he comes toterms.If,however,youtryallthis,andstillfindnohopeofimprovement,'thenyoumaygivehimupandturnhimovertothosewhoseplaceitistopunishhim.

This is now one side ofmercifulness, that one takes pleasure in forgivingsinnersandthoseatfault.Theotheristobebeneficentalsotowardsthosewhoareexternallyinneedorrequirehelp,whichwecallworksofmercy,fromMatt.xxv.35.ThisfeaturetootheostentationsJewishsaintsknewnothingabout.Forwiththemtherewasnothingbut iceandfrost,yesahearthardasablockorastone,andnotanaffectionatedropofbloodthatfoundpleasureindoinggoodtoaneighbor,andnomercifulnesstoforgivesin;theycaredandplannedalonefortheirownbelly,althoughanothermightdieofhunger;sothatthereismuchmoremercifulnessamongopensinnersthaninsuchasaint;asitcannotbeotherwise,since they praise only themselves and count themselves holy, despising everyoneelseasofnoaccount,andsuppose thatall theworldmustserve themandgive them plenty; but they are not under obligation to give anything to or toserveanybody.

Therefore this sermon and exhortation is despised by and of no accountamongsuchsaints,andfindsnoscholarsexceptthosewhoarealreadycleavingtoandbelievingonChrist,whoknowofnoholinessoftheirown,butwho,asalreadydescribed,arepoor,wretched,meek,reallyhungeringandthirsting,andsodisposedthattheydespisenobody,butcompassionatelysympathizewiththeneedofeverybodyelse.Totheseappliesnowthecomfortingpromise:Itiswellforyouthataremerciful,foryouwillfindagainabundantmercy,bothhereandhereafter, and suchmercy as inexpressibly far exceeds all humanbenefactions

andmercifulness.ForthereisnocomparisonbetweenourmercifulnessandthatofGod,norbetweenourpossessionsandtheeternaltreasuresinthekingdomofheaven; and he is so pleased with our benefactions to our neighbor that hepromisesusforapennyahundredthousandducats,ifitwerenecessaryforus,andforadrinkofwaterthekingdomofheaven.

Now, if any one will not suffer himself to be moved by this excellent,comforting promise, let him turn the other side of the page and hear anothersentence:"Woetotheunmerciful,andletthembecursed,fornomercyshallbeshowntothem;asnowtheworldisfullofsuchpeople,amongthenobilityandcitizensandfarmers,whosowondrouslysinagainstthedeargospelthattheynotonlygivenothing topoorpastorsandpreachers,butbesides takeand torment,wheretheycan,andactjustasiftheymeanttostarveitoutanddriveitoutoftheworld,andnotwithstandinggoalongquitesecurely,thinkingthatGodmustkeepquietaboutitandletthemdojustastheyplease."Buttheywillbestrucksome day, and, I fear, somebodywill comewhowillmake ofme (who havegiven warning enough) a prophet, and he will treat them with perfectheartlessness,andbesidestakefromthemreputationandproperty,bodyandlife,that God's word may remain true, and he experience unmitigated wrath andeternal displeasurewhowill not show or havemercy, as St. James says: "Heshallhavejudgmentwithoutmercythathathshowednomercy."

ThereforealsoChrist at the lastdaywill adduce thisunmercifulnessas theworst injury done against himself, even all that we have done out ofuncharitableness,andwillhimselfutterthecurse:"Iwashungryandthirstyandyegavemenomeat,yegavemenodrink,etc.Departye,therefore,yecursed,intoeverlasting,hellishfire,"etc.Hewarnsandexhortsusfaithfullyfrompuregrace andmercy.Whoeverwill not accept this, let him choose theworse andeternaldamnation.Considertherichman,Lk.xvi.19seq.,who,althoughhesawpoorLazarusdailylyingathisgatefullofsores,hadnotcharityenoughtogivehim a bundle of strawor allowhim the crumbs fromunder his table.But seehowfearfullyhewasrequited,thatinhellhewouldgladlyhavegivenahundredthousandducatsifhecouldonlyboastofhavinggivenhimathread.

V.8.Blessedarethepureinheart,fortheyshallseeGod.

This beatitude is somewhat obscure, and not so easily understood by us whohave such gross carnal hearts and minds, and it is hidden, too, from all thesophists,who should reallybe themost learned, so thatnoneof themcan say

whatitmeanstohaveapureheart,andstillless,whatitmeanstoseeGod;theybusy themselveswithmere dreams and evil thoughts, aboutmatters ofwhichtheyknownothingthemselvesbyexperience.

ThereforewemustlookatthesewordsaccordingtotheScriptures,andlearntounderstandthemcorrectly.Apureheart,theyfancy,meansthatamanrunsofffromthecommunityintoacorner,amonastery,orthewilderness,anddoesnotthink upon theworld, nor concern himself aboutworldly affairs and business,but amuses himself with nothing but heavenly thoughts; they have by thisfancifulteachingnotonlybefooledanddangerouslymisledthemselvesandotherpeople,buthavecommittedthemurderousfaultofholdingasuncleanthedoingof thingsandholdingofpositions in society thatareunavoidable in theworldandindeedarebyGodhimselfappointed.

ButtheScripturespeaksofthispureheartandmind,thatitisquiteconsistentwithitthatonebeahusband,lovehiswifeandchildren,thinkaboutthemandcare for them, and busy himself about other matters that belong to such arelation.ForallthisGodhasordained.ButwhatGodhasordained,thatcannotbeimpure—yes,itistheverypuritywithwhichweseeGod.Thus,whenajudgeacts in his official capacity and condemns a criminal to death, that is not hisofficeandwork,butGod's.Thereforeitisagood,pureandholywork(ifhebeindeed aChristian)which he could not do if he had not already a pure heart.Also,thatmustbecalledapureworkandheart,althoughamanormaid-servantin the house performs a dirty, filthy task, as haulingmanure, or washing andcleaningchildren.Thereforeitisashamefulperversionwhenonepayssolittleattentiontotherelationsthatareembracedinthetencommandments,andgapesafterother,special,showyworks;justasifGodhadnotaspureamouthoreyesaswe,oraspureaheartandhandwhenhemakesbothmanandwoman:howshouldthensuchworksor thoughtsmakeanimpureheart?But thus theyshallbecomeblindandfoolswhodespise thewordofGodandmeasurepurityonlyby the outward mask and display of works, and meanwhile have to makemischiefwith their ownwandering thoughts, and stand gaping to climb up toheavenandfeelafterGod,untilintheefforttheybreaktheirownnecks.

Therefore, letusunderstandrightlywhatChristmeansbyapureheart;andnotice again, that this sermon was principally aimed at and sharply directedagainsttheJews.For,astheywantedtohavenosuffering,butcovetedalifeofease, pleasure and joy, andwould not hunger, nor bemerciful, but to be self-satisfiedandtheonlypiousones,besides-judginganddespisingothers;sotheir

holiness, too,was this, that theymust be outwardly clean, in body, skin, hair,clothesandfood,sothatnotevenalittlespotdarebeupontheirclothing:.Andifanyonetouchedadeadbody,orhadascabortheitchuponhisperson,hedarednot approach other people; that they regarded as purity. But that is not whatconstitutesbeingpure,saidhe;butthoseIpraisewhotakepainstobeofapureheart,ashesays,Matt,xxiii.25:"Yemakecleantheoutsideofthecupandoftheplatter,butwithinarefullofextortionandexcess."Also:"Yearelikeuntowhitedsepulchres,whichindeedappearbeautifuloutwardly,butarewithinfullofdeadmen'sbonesandofalluncleanness;"justasisthecasewithourclergyatpresent,altho'theyleadoutwardlyadecentlife,andconductthepublicworshipwithsuchformalityanddisplaythatitissomethingbeautifultosee.Buthedoesnotaskforsuchpurity,butwantstohavetheheartpure,thoughitbeonewhoisoutwardly a scullion in the kitchen, black, sooty and begrimed, and doing allsortsofdirtywork.

What then is a pure heart? or inwhat does it consist?Answer: It is easilytold, and you need not climb to heaven nor run into amonastery after it andmakeitoutwithyourownthoughts;butbeguardedagainstallsuchthoughtsasyoucallyourown,asagainstsomuchmudandfilth,andknow,thatamonkinthemonastery,whenheissittinginhisdeepestcontemplativeness,andthinkingofhisLordGod,ashepaintsandimagineshimtohimself,issitting(ifyouwillpardonme) in the dirt, not up to his knees, but over head and ears. For he isfollowinghisownnotions,withoutanywordofGod,whichissimplylyinganddelusion; as the Scriptures everywhere testify.But that is a pure heart, that iseveronthelookoutforGod'sword,andtakesthisinplaceofitsownthoughts.ForonlythatispurebeforeGod,yespurityitself,throughwhicheverythingthatcomes in contact with it and belongs to it is and is called pure. So with acommonroughmechanic,acobblerorasmith,whositsathome,thoughhebepersonallyuncleanandsooty,orsmellsbadlyonaccountofbeingblackenedandsoiled,andthinks:MyGodhasmademeamanandgivenmeahouse,wifeandchild,andorderedmetolovethem,andwithmylabortonourishthem,etc.Nowobserve,heismakingaheartmatterofitwithGod,and,althoughoutwardlyhestinks,inwardlyheisperfectlyfragrantbeforeGod.Butifhegetstobehighlypure,sothathealsoembracesthegospelandbelievesonChrist(withoutwhichindeedthatpuritycannotbe), thenheispure throughandthrough, inwardlyatheart towardsGod, and outwardly towards everything that is under him uponearth, so thateverything thathe isanddoes,whetherhegoes, stands,eatsanddrinks,etc.,ispuretohim,andnothingcanmakehimimpure;sowhenhelooks

athisownwifeorsportswithher,asthepatriarchIsaac,Gen.xxvi.8,whichtoamonk isdisgustingandmakeshim impure.For therehehas thewordofGod,andknowsthatGodhasgivenhertohim.Butifheforsookhiswifeandtookupanother,orneglectedhistradeorofficeandinjuredorworriedotherpeople,hewouldbenolongerpure;forthatwouldbeagainstthecommandofGod.

As long, however, as he is faithful in these two particulars, namely, in thewordoffaithtowardsGod,bywhichtheheartbecomespure,andinthewordoftheknowledgeofwhatheistodotowardshisneighborinhiscalling,everythingispuretohim,evenifwithhisfistsandhiswholebodyheisbusywithdirt.Apoorservantgirl,ifshedoeswhatsheoughtto,andalongwithitisaChristian,sheisbeforeGodinheavenabeautiful,puremaid,sothatalltheangelsapplaudher and love to look at her. On the other hand, the very strictest Carthusian,thoughhefastsandcastigateshimselftodeath,doesnothingbutweepforpuredevotion,andneverthinksabouttheworld,andyetiswithoutfaithinChristandlove towards his neighbor, is a mere stench and pollution, both inside andoutside,sothatbothGodandtheangelsabominateandaredisgustedwithhim.

So you see how all depends upon the word of God, so that what iscomprehendedinandmoveswiththat,mustallbecalledclean,pureandsnowwhiteas toGodandman.ThereforeSt.Paulsays,Titus i.xv:"Tothepureallthings are pure," and again: "Unto them that are defiled and unbelieving isnothing pure."Why so? Because both their mind and conscience are impure.Howcanthatbe?FortheysaytheyknowGod,butwithworkstheydenyit;foritisthesethatareabominableinthesightofGod,etc.Observehowtheapostlepaints them in horrible colors, and howhe denounces the great Jewish saints.For,takeasanexampleaCarthusianmonk,whothinks,ifhelivesafterhisstrictrule,inobedience,inpoverty,unmarried,cutofffromtheworld,heisineveryrespectpure.What else is that than theirownwayof thinking, aside from thewordofGodandfaith,originatingintheirownheart?Inthiswaytheyconsiderthemselvesalonepure,andotherpeople impure.ThatSt.Paulcallsan impuremind,thatis,everythingthattheythinkandimagine.

Since now this notion and thinking is impure, everything that they doaccordinglymustalsobe impurefor them,andas theirmind isso isalso theirconscience,sothat,thoughtheyshouldandcouldbeusefultootherpeople,theyhave a conscience that takes its hue from theirwayof thinking and is tiedupwith their hoods, cloisters and rules: they think if for a minute they shouldneglectthisroutinetoservetheirneighborandhaveanythingtodowithothers,

they would have committed the most heinous sin and have quite pollutedthemselves.ThatallcomesofnotrecognizingthewordofGodandhiscreatures,althoughasSt.Paulsays,"with theirmouths theyprofess that theydo."For iftheyknewhowandforwhatpurposetheyhadbeencreatedbyGod,theywouldnotdespisethesecallingsinsociety,norsetupsohighlytheirownstandard,buttheywouldacknowledgetheseastheworksandcreaturesofGodtobepure,andwouldhonorthem,andthemselvesgladlyabideinthemandbehelpfultotheirneighbor.ThatwouldthenbetorecognizeGodaright,bothinhiswordandinhiscreatures, and tokeeppurebothheart andconscience,which thusbelievesand reasons:What God does and orders, that must be pure and good, for hemakes nothing impure, and sanctifies everything through theword that he hasaffixedtoallcallingsandcreatures.

Therefore guard yourself against all your own thoughts, if youwish to bepurebeforeGod,andseetoitthatyourheartisestablishedandfixeduponthewordofGod,thenyouarepureoverandaboveallCarthusiansandsaintsintheworld.When Iwas young, they gloried in this proverb:Love to be alone andyourheartwillstaypure;andtheyquotedinproofasayingofSt.Bernard,whosaidwheneverhewasamongthepeoplehebefouledhimself—aswereadinthelivesofthefathersofahermit,whowouldnothaveanyonecomenearhimortalk with anybody, and said: "The angels cannot come *to him who movesamongmen."We read also of two otherswhowould not let theirmother seethem;andassheoftenwatchedheropportunityandoncetookthembysurprise,they presently .closed the door and left her standing without a long whileweeping,untiltheyfinallypersuadedhertogoawayandwaituntiltheywouldseeeachotherinafuturelife.

Behold, that was called a noble deed, and the height of sanctity andmostperfectpurity.Butwhatwasit?ThereisthewordofGod:"Thoushalthonorthyfather and thymother." Had they regarded that as holy and pure, theywouldhaveshowntheirmotherandtheirneighborallhonor,loveandfriendship:onthecontrary, following their own notions and self-chosen holiness, they cutthemselvesofffromthem,andbytheirveryattempttobethepuresttheymostshamefully defiled themselves beforeGod ; just as though themost desperatescoundrelscouldnothavesuchthoughtsandputonsuchanappearancethatonewouldhavetosay:"Thesearelivingsaints,theycandespisetheworldandholdintercourse onlywith spirits;"—yes,with spirits from the bottom of hell. Theangelslikenothingbetter,thanwhenwefamiliarlyhandlethewordofGod;with

such they love to dwell. Therefore let the angels be undisturbed up there inheaven,andlookforthemherebelow,uponearth,inyourneighbor,fatherandmother,childandothers, thatyoumaydo to themwhatGodhascommanded,andtheangelswillnotbefarawayfromyou.

I speak thus, that one may learn in this matter of purity to order himselfaright,andnotgosofartohuntforitasthemonksdo,whohavethrownitquiteoutoftheworldandstuckitinacornerorintoahood;allofwhichisstenchandfilth,andthetrueharboring-placeofthedevil;butletitbewhereGodhasplacedit, namely in the heart that clings to God's word, and uses its calling and allcreatures in accordance therewith, in such away that both the entire purityoffaith toward God is embraced therein, also outwardly shown in this life, andeverythingisdoneinobediencetothewordandcommandofGod,whetheritbebodily cleanorunclean.So Ihave said above, concerninga judgewhohas tocondemnamantodeath,andthusshedbloodandpollutehimselfwithit,whicha monk holds to be an abominably unclean deed; but the Scripture calls thisservingGod;asSt.Paul,Rom.xiii.1-4,calls"thehigherpowers"that"bearthesword,""theministerofGod;"anditisnottheirworkandcommandbuthis,thathe lays upon them and demands from them.Nowyou have themeaning of apureheartthatactsinaccordancewiththecleanandpurewordofGod.

Whatishowevertheirreward,orwhatdoeshepromisethem?Itisthis,thatthey shall seeGod.A glorious title and a splendid treasure! Butwhat does itmeantoseeGod?Themonkshavehereagaintheirdreams,thatitmeanstositinthecellsandmeditateheavenward,andleadacontemplativelife—sotheycallit,andhavewrittenmanybooks about it.But itwill never do to call that seeingGod,whenyoucomeharpingonyourownnotionsandscramblingheavenward;as the sophists and our factious spirits and crazy saints insist uponmeasuringandmasteringGodandhiswordandworksbytheirownbrains:butitisthis,ifthouhastatruefaiththatChrististhySaviour,etc.,thenthouseestatoncethatthouhastagraciousGod.For faith leads theeup,andopensfor thee theheartand will of God, where thou beholdest nothing but superabundant grace andlove.Thatisexactlywhatitmeans,toseeGod,notwithbodilyeyes,(forwiththesenoonecanseehimin this life,)butwithfaith, thatbeholdshispaternal,friendlyheart,inwhichthereisnowrathordisfavor.Forhewhoregardshimaswrathful, doesnot seehimaright, but hasdrawnaveil and cover, yes, a darkcloud,overhisface.Buttobeholdhisface,astheScriptureexpressesit,meansto recognize him aright as a gracious, benevolent father, uponwhom one can

relyforeverythinggood;andthiscomesonlythroughfaithinChrist.

Accordinglyalso,ifthoulivestinthycallingafterthewordandcommandofGod,withthyhusband,wife,child,neighborandfriend,thoucanstseewhatisthe mind of God in regard to these relations, and canst conclude that he ispleased,asthatisnotthineowndream,buthiswordandcommand,thatneverbeliesordeceivesus.Nowitisamostexcellentthing,andatreasureaboveallthatonecanthinkorwish,toknowthatoneisstandingandlivingarighttowardsGod:insuchaway,thatnotonlytheheartcancomfortitselfwiththeassuranceof his grace and glory in it, but that one can know that his externalwalk andconversationispleasinginhissight;whenceitfollowsthathecancheerfullyandheartilydoandsuffereverythingandletnothingalarmordisheartenhim.Noneof these thingscan theydowhodonothave this faithandapureheart that isguidedonlybyGod'sword;asallthemonkshaveopenlytaughtthatnomancanknowwhetherheisinagraciousstateornot;anditservesthemjustright,that,becausetheydespisefaithandrealgodlyworks,andseekapurityoftheirowndevising,theymustneverseeGod,norknowhowtheystandwithhim.

For if you ask some one, who has most diligently observed his hours forprayer, held his masses daily, and fasted, whether he is sure too that God ispleasedwith this, hemust say he does not know that, and is doing it all at aventure; if it succeeds, let it succeed. It isnotpossible for anyone to sayanythingelse.Fornoonecanboastinglysay:Godgavemethishood,ororderedmetowearit;hecommandedmetoholdthismass,etc.Wehaveallbeengropinginthis blindness hitherto, when we were doing so many so-called good works,makingcontributions, fasting,praying rosaries,andyetweneverdared tosay:This work is well pleasing to God; I am sure of this, and will die upon it.ThereforenoonecansaythatinallhisdoingandlivinghehaseverseenGod.Or if any one should presumptuously glorify suchworks, and think that Godmustregardthemfavorablyandrewardthem,thatwouldmeanseeingnotGod,butthedevilinplaceofGod.ForthereisnowordofGodforthat,butitisalldevisedbymen,grownoutoftheirownhearts.Thereforeitcannevermoremakeanyheartsureorsatisfied,butitremainshiddenunderpresumptionuntilthelasthourcomes,whenitallvanishesanddrivesintodespair,andsoitnevercomestopassthatoneseesthefaceofGod.

But he who lays hold upon the word of God and abides in the faith, canmaintain his stand beforeGod and look upon him as his gracious Father, andneednot fear thatGod is standingbehindhimwithaclub; is sure thatGod is

looking graciously and smilingly upon him, together with all the angels andsaints in heaven. See, that iswhatChristmeans by thisword, that only thosebeholdGodwhohavethispureheart;wherebyhecutsoffandsetsasideallothersortsofpurity,sothat,wherethiskindisnot,althoughotherwiseeverythingbepureinaman,itavailsnothingbeforeGod,andhecanneverseeGod.Ontheotherhand,iftheheartispure,everythingispure,anditmattersnotifoutwardlyeverythingbeimpure,yes,evenifthebodyisfullofsores,scabsandleprosyallover.

V. 9. Blessed are the peacemakers; for they shall be called the children ofGod.

Here the Lord honors with a high title and excellent praise those who findpleasure in diligently trying to make peace, not only so far as they arethemselvesconcerned,butalsoamongotherpeople,thattheymayhelptosettleuglyandtangleddisputes,endurecontention,guardagainstandpreventwarandbloodshed;whichisindeedagreatvirtue,butveryrareintheworldandamongtheshamsaints.ForthosewhoarenotChristiansarebothliarsandmurderers,liketheirfather,thedevil.Thereforetheyservenootherpurposethantocreatestrife, contention, war, etc.; as we now find among the priests, bishops andprinceshardlyanythingbutbloodhounds,whobymanytokenshaveabundantlyshown,thatthereisnothingtheywouldratherseethanthatweshouldallswiminblood.Thus,ifaprincebecomesangry,hethinksatoncethathemustbeginawar; then he inflames and incites everybody, until there has been so muchwarring and shedding of blood that he begins to be sorry for it, and gives athousand ducats for the souls of those that were slain. These are nothing butbloodhounds; theycannot rest until theyhave takenvengeanceand sated theirrage, until they have dragged their land and people into wretchedness andmisery;andyettheywanttobecalledChristianprincesandhaveagoodcause.

There ismoreneeded tobeginawar than thatyouhaveagoodcause.Foralthoughwearenotforbiddenheretocarryonawar,asabovesaid,thatChristheredoesnotmeantodetractanythingfromthepowersthatbeandtheirofficialauthority,butisteachingonlyindividualpeoplewhowishtoleadforthemselvesaChristianlife;yetitisnotrightthataprincedeterminestohaveawarwithhisneighbor, even though (I say) he has a good cause and his neighbor is in thewrong;butthemeaningis:Blessedarethepeacemakers;sothathewhowantstobeaChristianandachildofGod,notonlydoesnotbeginwarand strife,buthelps and advises for peace, wherever he can, although therewas reason and

causeenoughforgoingtowar. It isenough, ifonehas triedhisbestforpeaceandallavailsnothing,thatoneactsonthedefensive,toprotectlandandpeople.ThereforenotChristians,butthechildrenofthedevilarethosetobecalled,thequarrelsome fellows, who rush to their rapiers and jerk their sword from itssheathforaword;stillmore,however,thosewhonowpersecutethegospel,andcauseitspreacherstobeinnocentlyburnedormurdered,whohavedonethemnoharm,butonlygood,andhaveservedthemwithbodyandsoul.Butofthesewesaynothingnow,butofthoseonlywhomaintainthattheyarerightandhaveagoodcause,andthinkthatthey,ashighandprincelypersons,oughtnottosuffer,althoughotherpeoplewouldsuffer.

Itisalsomeanthere,ifinjusticeandviolencearedonetoyou,thatitisnotright for you to consult your own foolish head, and begin right away to takevengeanceandstrikeback;butyouaretothinkoveritandtrytobearitandhavepeace. If that will not answer, and you cannot endure it, you have law andgovernmentalauthorityintheland,whereyoucanseekreliefinaregularway.Forthepowersthatbeareordainedtoguardagainstthisinjusticeandpunishit.Thereforehewho injuresyou,sinsnotonlyagainstyou,but ratheragainst theauthorityitself,fortheorderandcommandtokeepthepeacewasgiventoitandnot to you. Therefore let your judge,whose business it is, avenge and punishthis, foragainsthimyouropponenthasdone thewrong. Ifyou,however, takevengeance into your own hands, you do still greater wrong, for you makeyourselfguiltyof the samesinashewhosinsagainst thepowers thatbe, andinterfereswiththeiroffice;andbysodoingyouputyourowngoodcauseinthewrong.For the common saying is: "Hewho strikes back is in thewrong, andstrikingbackmakesaquarrel."

NoticenowthisisonethingthatChristheredemandsagainsttherevengefulanduproarious;andhecalls thosepeacemakers, in thefirstplace,whohelp tomake peace among the people, as pious princes, counselors or jurists, andpersonsinauthority,whoholdtheirgovernmentalpositionforthesakeofpeace.In the second place, pious citizens and neighbors,who by their salutary goodcounsel adjust, harmonize and settle contention and strife (that has beenoccasioned by bad, poisonous tongues) between husband and wife, or amongneighbors;asSt.Augustineboastedofhismother,Monica, thatwhenshesawtwoatoutsshealwaysspokethebestonbothsides,andwhateverofgoodsheheardabouttheonepartythatshebroughttotheother,butwhateverofevilsheheardthatshekeptquiet,ormildeneditasmuchasshecould,andthussheoften

effected a reconciliation. For it is among the women particularly that theshamefulviceof slander isprevalent, often so thatgreat trouble isoccasionedthrough an evil tongue. To this those bitter and poisonous brides of the devillargely contribute,who if theyhear aword about anybodygive it a point andedge,andintensebitternessagainstothers,sothatsometimeswretchednessandmurderaretheresult.

This all comes from the fact that there is naturally sticking to us theshameful,devilishfilth,thateveryonelikestohearandtelltheworstabouthisneighbor,andistickledifheseesafaultinsomeoneelse.Ifawomanwereasbeautifulasthesun,andhadanymarkorlittlespotuponherbody,oneshouldforgeteverythingelseandlookonlyforthespot,andtalkaboutthat.So,ifsomeonewerethemostrenownedforhonorandvirtue,yetapoisonoustongueshallcome along and say she had been seen once laughingwith somebody, and sodefameherastoeclipseallherpraiseandhonor.Sucharerealpoisonousspidersthatcansucknothingbutpoisonoutofabeautiful,lovelyrose,andruinboththeflower and the sap, whilst a little bee sucks nothing but honey out of it andleavestherosesuninjured.

Thatisthewaythoseact,whodiscernnothinginotherpeople,unlessthereissomethingfaultyor impure in them,which theycanblame;on theotherhand,what there isgoodin them, theydonotsee;formenhavemanyvirtueswhichthedevilcannotdestroy,andyethehidesordefacesthemthattheyshallnotbeseen.So,inthecaseofawoman,thoughshebeveryfulloffaultsandhavenoothervirtue,yetsheisacreatureofGod,andcanatleastcarrywaterandwashclouts;and there isnopersonuponearthsobad that there isnotsomething inhimthatonemustpraise.Howisit,then,thatweleaveoutofviewthegoodandfeast our eyes upon what is impure, as if we took delight (by your leave) inlooking only at aman's behind,whenGod himself has covered the uncomelypartsof thebody,and (asPaul says,1Cor.xii.24) "hasgivenmoreabundanthonortothatpartwhichlacked?"Andwearesuchafilthyset,thatweseekonlyafterthatwhichisdirtyandstinks,andwallowinitlikehogs.

See,thosetooarerealchildrenofthedevil,whohimselfgetshisnamefromdoingthat,sothatheis-calleddiabolus,thatis,adisgracerandreviler,whofindshispleasureinthis,thatheputsusmostcompletelytoshame,andembittersusamongourselves,sothathemayoccasiononlymurderandmisery,andallownopeaceorconcordbetweenbrethrenandneighbors,husbandandwife.

Ionceheardofacaseofthiskind,oftwomarriedpersonswholivedtogetherin such love and harmony that theywere the town's talk, andwhen the devilcouldnothinderthisinanyway,hesentanoldhagtothewoman,whotoldherthatherhusbandwasgoingwithanotherwomanandmeanttokillher;shethusembittered her heart against her husband, and advised her to conceal a knifeaboutherperson,thatshemightgetaheadofhim.Whenshehadaccomplishedthis,shewenttothehusbandandtoldhimthesameabouther,thatshemeanttomurderhim,andinproofofit(saidshe)hewouldfindatnightaknifebesideherinbed.Thathethenfound,andcutoffherheadwithit.Whetherthisbetrueornot,itshowsatalleventswhatwicked,poisonoustonguescando,evenbetweenthosewhoheartilyloveeachother,sothattheymayproperlybecalleddevil's-mouthsorfemaledevils,ashe,thedevil,diabolus,signifiesnothingelsethanabitter,poisonous,evilmouth.

Thereforebeonyourguardagainstsuchasthese,thatyoupaynoattentiontothem,andlearntoputthebestconstructionupon,oreventoconceal,whatyouhearaboutyourneighbor,sothatyoumaymakeandkeeppeaceandharmony;thenyoucanbecalledwithallhonorachildofGodbeforealltheworldandtheangelsinheaven.Youshouldletyourselfbedrawnandattractedbythishonor—yes,youshouldrunafterit,ifthatwerepossibleforyou,eventotheendoftheworld,andgladlygiveforitallthatyouhave.Nowyouhaveithereofferedtoyouandspreadbeforeyoufornothing,donotneedtodoorgiveanythingforit,exceptthatifyouwanttobeachildofGod,thatyoualsoshowyourselftobethat,anddo theworksofyourFather towardsyourneighbor.For thushasourLord Christ done for us when he reconciled us to the Father and secured hisfavor, and still daily intercedes forusandpleadsourcause.Do thou likewise,thatthoumayestbeapacificatorandmediatorbetweenthyneighbors,andcarrythebesttobothsides,butwithholdthebad,thatthedevilhasinspired,orexplainitaswellasyoucan. Ifyoucome toMargaret,doaswassaidofMonica, themother ofAugustine, and say:O, dearM.,why are you so bitter? She surelydon'tmeanitill;Iseenothingelseabout.herbutthatshewouldliketobeyour.dearsister,etc.Inlikemanner,ifyoumeetwithCatharine,dothesamewithher.ThenasatruechildofGodyouwouldhaveeffectedonbothsidesapeace,asfarasyoucould.

Butifyouwillormustspeakoftheevil,thendoasChristhastaughtyou.Donotcarryittoothers,butgotohimwhohasdonethewrongandexhorthimtodobetter;notinsuchawaythatyoumakeadisplayofitwhenyoucome,and

exposethepersonconcerned;thatyouspeakwhenyoushouldbesilent,andbesilentwhenyoushouldspeak.Thisisoneandthefirstwaythatyoushoulddealalonebetweenyourselfandyourneighbor.If,however,youmusttellittoothers,if the other course does not answer, then tell it to those whose duty it is topunish,fatherandmother,masterormistress,burgomasterandjudge,etc.Thatistherightandregularcoursetopursue,thatwhatiswrongmaybedoneawayorpunished.Otherwise,ifyouspreaditamongotherpeople,thepersonremainsunbenefited, and the evil unrebuked, and will besides be reported abroad byyourselfandothers,sothatitwillbeoneverybody'stongue.Noticehowapiousphysiciandoeswitha sickchild;hedoesnot runaboutamong thepeopleandheralditabroad,buthegoestothechildandexamineshispulse,orwhateverisnecessary,notthathemaygratifyhispleasureatthechild'sexpense,ormakefunofhim,butwiththegoodandkindintentionofhelpinghim.Sowereadoftheholy patriarch Joseph, Gen. xxxvii. 2, 10, who was with his brothers, by thecattle,andwhentheywerebadlyreportedof,hewentandtoldittotheirfather,astheirmaster,inwhoseplaceitwastolookintothematterandpunishthem,fortheywouldnothearhim.

But youmay say:Why then do you yourself publicly attack the pope andothers,anddonotkeepthepeace?Answer:Onemustadviseandhelpallhecanforpeace,andkeepsilenceaswellashecan.Bat,when thesin ispublic,andbecomestoowidelyspread,ordoespublicinjury(asthepope'steaching),thenitisno longerright tobesilent,but toprotestandrebuke,especiallyformeandothers,whoareinpublicoffice,whosedutyit is toteachandwarneverybody.Forthecommandanddutyhasbeenlaiduponme,asapreacheranddoctor,whoamtowatchthatnooneismisled,sothatImaygiveaccountofthisatthelastjudgment. So St. Paul,Acts xx. 28, commands the preachers, that they are towatchandguard thewhole flockagainst thewolves thatwouldappear amongthem,etc.Soitbecomesmetorebukethosewhosinpublicly,thattheymaydobetter,justasajudgemustpubliclyconvictandpunishtheevil-doersbyvirtueofhisoffice.ForwehavesaiditoftenenoughthatChristisnotspeakinghereofa public office, but of all Christians in general, according as we are all alikebeforeGod.

V. 10. Blessed are they which are persecuted for righteousness" sake, fortheirsisthekingdomofheaven.

Ihavesaidabovethatthesestatementsandpromisesmustallbeunderstoodasmattersoffaith,andassaidconcerning things thatarenotseennorheard,and

theyhavenoreferencetooutwardappearances.Forhowcanthosebesaidtobeprosperous and blessed outwardlywho are poor andmourn, and besidesmustsuffer all sorts of persecution, which things the whole world and reason calladversity,andwhichtheyteachtoavoid?Thereforewhoeverwantstohavetheblessednessand thegood things thatChristhere speaksof,hemust liftuphisheartaboveallsensesandreason,andnotjudgehimselfbyhisfeelings,butmustarguethus:AmIpoor,thenamInotpoor.PoorIamoutwardly,accordingtotheflesh, but beforeGod in faith I am rich. So, when he feels sad, dejected andworried,hemustnot judgeaccordinglyandsayhe isanunhappyman,buthemustturnaboutandsay:Ifeelsadness, indeed,miseryandinwardsorrow,butneverthelessIamblessed,cheerfulandcomfortablyfixeduponthewordofGod.Justtheoppositeofthisisthecase,too,intheworld,sothatthosewhoarecalledrichandhappyarenotso.ForChristuttershiswoeagainstthem,andcallsthemunhappy,althoughitappearsasiftheywerewelloftandsucceedingadmirably.Thereforetheyshouldraise their thoughtsaboverichesandagoodtimewhichthey are enjoying, and should say: I am indeed rich and live in the midst ofenjoyment,butalasformeifIhavenothingelsethanthis!Foramidallthistheremustassuredlybeabundantmisery,wretchednessandsorrow,thatwillovertakemebeforeIamawareofit.Thesameistrueofallthesesayings,thateveryoneof themhasadifferentaspectbefore theworldfromthat itwearsaccordingtothesewords.

Nowwe have hitherto treated nearly all- the parts of a Christianmode oflivingandthespiritualfruitsoffaithinthesetwoaspects:First,astohisperson,that he is poor, sad, miserable, suffers want and hunger, and along with this,towardsothersisauseful,beneficent,merciful,peaceableman,anddoesnothingbutgoodworks.Herehenowaddsthelast,howheistreatedforall this—thatalthoughheisfullofgoodworks,eventowardsenemiesandevilmen,hemustget this reward from theworld, that he is persecuted, and lose body, life andeverythingforit.

Therefore,ifyouwishtobeaChristian,considerthiswell,thatyoumaybeunterrified, andnoton that accountbecomeoutofheart and impatient,butbecheerfulandcontentwithitall,andknowthatyouarenotbadlyoffwhenthishappenstoyou.Forthesamethinghappenedtohimselfandallthesaints,(asissoonhereafterstated,)andtothosewhowishtobeChristiansitisforthisreasonthus foretold, that they shall andmust suffer persecution. Therefore youmustmakeyourchoice.Youhavetwowaysopenbeforeyon,eithertowardsheaven

andeternal life,or towardshell; eitherwithChristorwith theworld.Butyoumust know this: If you live so that you will have a good time here, and nopersecution,thenyouwillnotgettoheavenwithChrist,andtheconverse;andyoumust,inshort,eitherletChristandheavengo,orchoosethis,thatyouwillsufferallmannerofpersecutionandevil treatment in theworld. Inaword,hewhowillhaveChrist,mustforfeitpersonalease,life,goods,honor,thefavorofthe world, and not be frightened at contemptuous treatment, ingratitude orpersecution.Thereasonisthis:Thedevilisawicked,wrathfulspirit,andneithercan nor will endure it that a man enters the kingdom of God. If any oneundertakestodothis,hethrowshimselfinhisway,andstirsupandtriesalltheoppositionagainsthimthathecan.

Therefore,ifyouwishtobeachildofGod,getreadyforpersecution,asthewisemansays,andPaulin2Tim.iii.12:"AllthatwilllivegodlyinChristJesusshall suffer persecution." Also Christ himself: "The disciple is not above hisMaster.Have they persecutedme? theywill also persecute you." It cannot beotherwise, therefore it is said: "Blessed are those that are persecuted forrighteousness' sake;" so that onemayknowwithwhat to consolehimself.Forotherwise it is a trying, unhappy condition, outwardly viewed, and has a badinfluence,tobesittingconstantlyinbodilyandpecuniarydanger.Butwhenfaithtakeshold,hecanlifthimselfaboveitallandthink:NowChristhasneverthelesssaid that I am blessed and well off. Because he has said it, I let this be mycomfort and it givesme great delight. Theword shall enlargemy heart—yea,make it greater than heaven and earth. For what are all that persecute mecontrastedwith thismanorhisword?Is itoneor twothatarepersecutingus?Thosewho are on our side,who encourage, console and congratulate us,, aremanymore,yestenthousandangelstooneofthem,togetherwithallthesaints,whosidewithChristandGodhimself.Thereforewemustnotletthiswordliesocoldandsimple,butinflateitwellandmagnifyit,andsetitinoppositiontoallpersecution;thuswewillseeandlearnthatalloursufferingistobedespisedasnothingatall,incontrastwiththisgreatconsolationandeternalblessing.

Butheaddssignificantlythisexpression:"forrighteousness'sake;"toshowthat it isnotenough tobepersecuted if thisbewanting.For thedevilandbadpeople must also endure persecution, and one scoundrel often quarrels withanother,andtheyarenotmutuallyfriendly;asonemurdererpersecutesanother,aTurkmakeswaruponaTartar,butthesearenotforthatreasonhappy;butitistrueonlyofthosewhoarepersecutedforrighteousness'sake;asalsoPeter,iPet.

iv.15,says:"Letnooneamongyousufferasamurderer,orthief,orevil-doer,"etc. Therefore it all amounts to nothing for any one without this [i.e.,righteousness]toboastandmakeanadoaboutgreatsuffering;asthegracelessmonkshavemisledthepoorpeoplewhomtheyhaveledouttopunishmentfortheirevil-doing,andhavetoldthemfortheircomfortthattheywerepayingfortheirsinbytheirdeath.Butdoyoubewareofthedeaththatistoatoneforyoursin.Forthisbelongstothebottomofhell.Theremustfirst.berighteousnessandthedeathofChristtheLord.

Thereforeseetoit,thatyouhaveinthefirstplacearealdivinecauseforthesakeofwhichyoumustsufferpersecution,andarereallysureofit,sothatyourconsciencecansafelyrestuponit,evenifthewholeworldwereopposedtoyou.Therefore,firstofall,thewordofGodmustbeconfidentlyandfirmlygrasped,sothatnodoubtorhesitationcanarisefromthatsource.As,ifnowtheemperor,bishopsorprinceswantedtoforbidmarriedlife,libertytoeat,usingbothformsinthesacrament,etc.,andwouldpersecuteyouonthataccount:thenyoumustseetoit,thatyourheartissureofthematterandfirmlyconvincedthatthewordofGodhasmadethesethingsfreeandunforbidden,yes,commandsustomakeaseriousmatterofthemandstakeevenlifeuponthem.Thusyoucanconfidentlysay: this cause is not mine, but it is that of my Lord Christ. For I have notconcocteditoutofmyownhead,norhaveIundertakenorbegunitofmyownaccord, or at the advice or suggestion of any one else ; but I have received itfromthemouthofChrist,broughtdownandannouncedfromheaven,whoneverbelies or deceives me, but is himself pure truth and righteousness. Upon thewordof thisman Iwill venture to suffer, to do and leaveundonewhatever isbefitting,andhisword,byitself,shallavailmoretocomfortandstrengthenmyheart,thantheragingandthreateningofalldevilsandoftheworldcanavailtoterrifyme.

Forwhatdoesitamountto,ifaprinceoremperorisfoolishlyfuriousinhisrage, and threatens with sword, fire or the gallows, if my Saviour on thecontrary, friendly communes with my heart and comforts me with theseassurances that I amblessed,and inhearty sympathywithmyGod inheaven,andalltheheavenlyhostandholybeingscallmeblessed?IfmyheartandmindareinsuchastatethatIcansufferforthesakeofhiswordandwork,whyshouldIallowmyselftobefrightenedbythesewretchedpeople,whoindeedrageandfoaminhostilityagainstGod,butwhosuddenlyvanishlikesmokeorlikepoorsoap-bubbles? As the prophet, Isaiah says, li. 12 sq.: "I, even I, am he that

comfortethyou:whoartthou,

that thoushouldestbeafraidofamanthatshalldie,andof thesonofmanwhich shall be made as grass ; and forgettest the Lord thy Maker, that hathstretchedforththeheavensandlaidthefoundationsoftheearth,"etc.,thatis,heis everlasting and almightywho comforts thee andhas pleasure in thee:whenthey all shall have vanished hewill still be sitting above there, and thou too.Whywill you then caremore for the threatening and fuming of a miserable,stinking maggot-bag, than for this divine consolation and approbation? YoushouldratherthankGod,andbeheartilygladofit,thatyouareworthytosufferthus, as the apostleswent forth (Acts v. 41) "rejoicing that theywere countedworthytosuffershameforhisname."See,arewenotnowhighlyblessedwiththesewords, ifweonlyaccept itwith lovinggratitude? for there isno lackofpersecution.Andwe have alongwith it the great advantage, that our enemiesthemselvescannotcondemnourcause,andmustconfess(nothankstothemforit) that it is rightand the truth;but there is thiswanting in thematter, thatweshould teach it, for they will not learn or accept from us, what has neverhappenedorbeenheardofbefore.Therefore,whatwesufferonthisaccountisaholy,blessedsuffering,as theymust themselvesbearwitness,andit isnownolonger a human, but a real devilishpersecution, so that they saywemust andshallnotcallitthewordofGod,butmustholdourtongueandnotpreach,unlesswe firstgoand fall at the feetof thePope,andsubmit tobe judgedas itmaypleasehimandhisminions.

Thereforeletussuffer,somuchthemorewillinglyandjoyfully,everythingthat theycandoagainstus,becausewehave the strong, sureconsolation, andgreat, glorious satisfaction, that our teaching and cause are confirmedby theirownmouth;besides that,wehear in thisplace theexcellentcharmingpromisethatweshallbewellrewardedinheaven,andaretorejoiceandexultinthis,asthosewhodonotneedtolookforwardtoheaven,buthaveitalready;andtheywiththeirpersecutingonlythemorehelpusthitherward,yes,actuallydriveustowardheaven.Nowsee,whetherthesesimple,shortwordscannotgiveasmuchcourageasthewholeworldcando,andinspiremorecomfortandjoythanallthesufferingandtormentthatourenemiescaninflictuponus;ifwedonothastilyskimoverthem,butheartilyappropriatethemanddulyconsiderthem.

Thiswehavetosayastothepersecutionthatiscarriedonbyactualviolenceandaffectspersonorproperty,whenChristiansareseizedandtortured,burned,hangedandmassacred;ashappensnow,andhashappenedheretofore.Beyond

thisthereisanotherkindofpersecutionwhichiscalleddefamation,disgracing,putting to shame, which concerns our honor and good name, in which wayChristiansaboveallothershavetosuffer.OfthisChristnowfurthertreats.

V.11.Blessedareye,whenmenshallrevileyou,andpersecuteyou,andshallsayallmannerofevilagainstyoufalsely,formysake.

Thisisalsoagreat,severepersecution,and(asabovesaid)therealsufferingofChristians, that theyaremostbitterlyandpoisonously slanderedanddefamed.For,althoughotherpeopletoomustsufferpersecution,sothattheyareviolentlyand unjustly treated ; yetmen are satisfiedwith allowing them to retain theirhonorandgoodname.This is thereforestillnorealChristiansuffering.For tothisit isnotenoughthatallmanneroftorturesandtormentsareimposeduponthem; but alongwith this their namemust bemost shamefully spit upon andslandered,sothattheworldloudlyboasts,whenitmurderstheChristians,thatithas executed theworst scoundrels,whom the earth couldno longer carry, andthat it has doneGod the greatest andmost acceptable service, asChrist says,Johnxvi.2;so that there isnonameuponearthsoslanderedanddisgracedasthat of a Christian, and no people so bitterly opposed and attacked by suchmalicious,poisonoustonguesastheChristians.

Theyareshowingthisnowthoroughly in their treatmentof thedeargospelanditspreachers,bysuchslanderousabuse,lying,deception,evilartifices,andmaliciousmisrepresentations,thatonewouldratherdieeversooftenthanendurethesepoisonous,maliciousdarts.HerecomesthePopehurlinghisthunderboltsand damning us under nine hells, as children of the very worst devil. In likemannerhishangers-on,bishopsandprinces,areragingandroaringwithsuchanabominablevilifyingand revilingas tostrikeone throughand through,so thatonewouldatlasthavetobecomeweary,andbenolongerabletoendureit,ifwehad not a stronger and mightier consolation than all their malice and rageamounts to. Therefore we let them rage and defame, that they may plaguethemselvesandhavethescorchingmiserywiththeirpoisonousinsatiablehatredandenvy.Butwearewellsatisfiedand-ingoodspirits.Iftheyaredeterminedtobeveryangryandrage,wecan,ontheotherhand,laughandbecheerful.

Therefore I say again: Let himwhowants to be a Christian know that hemust expert to suffer such persecution from poisonous, wicked, slanderoustongues,especiallywheretheycandonothingwiththeirfists,thathemayletalltheworldsharpentheirtonguesuponhim,andaimathim,stingandstrikehim,

and he on the other hand only defiantly despise all this, and besides laugh inGod's name, and let them rage in the name of their god, the devil, in thecomfortableassurance(asabovesaid)thatourcauseisright,andisGod'sown,whichtheymustthemselvesconfirm,althoughtheyindeedcondemnus,andyetsayitisthetruth;besides,ourheartandconsciencebeforeGodareassuredthatweareteachingaright.Forwearenotteachingoutofourownheadandreasonorwisdom, nor arewe seeking our own advantage, property or honor therebybeforetheworld;butwepreachandpraiseonlyGod'swordandhisdoings.Ontheotherhand they,ourenemies,glory innothingbut theirownworks,meritsandholiness,andus,whodonotpracticethesethingswiththem,theypersecuteonthataccount.Fortheydonotpersecuteusasifwewereadulterers,robbersorthieves, etc.; they can indeed tolerate amongst them the most desperatescoundrelsandvillains;buttheyraiseaterriblehueandcry,becausewewillnotapprove their doctrine and life, and praise only the gospel, Christ, faith andreallygoodworks,andthussuffernotforourselves,buteverythingforthesakeofChristtheLord.Thereforewewillsingthewholetunewiththem,andwewillshowthemthatourheadisharderthantheirs.For,inaword,theymustletthemanalone,whethertheylikeitornot.

V.12.Rejoiceandbeexceedingglad,forgreatisyourrewardinheaven.

Thesearesurelysweet,comfortingwords,thatoughttomakeourheartcheerfuland courageous against all sorts of persecution. Ought one not to regard asdearerandofmoreaccountthewordandconsolationofthedearLord,thanthatof an impotent maggot-bag, or the raging, threatening, excommunicating,cursingandthunderingoftheabominablePope,evenifheweretopouroutuponus the very dregs andwhole hell of his wrath and cursing, like a cloudburst;because Ihear thatChristmyLord is soheartilypleased,andordersme tobemyselfhappyalongwith it, besideshepromisesme suchanexcellent reward,thatthekingdomofheavenshallbemineandeverythingthatChristhas,alongwithallsaintsandallChristendom;inshort,suchatreasureandconsolationthatI ought not to exchange it for all the world's possessions, joy and music,althougheveryleafandbladeofgrasswereatonguethatsangmypraises.ForhereitisnotaChristianthatcallsoneblessed,yes,notanangel,buttheLordofall the angels, at whose feet both they and all creatures must fall and offersupplication.Thereforethey,alongwithallothercreatures,eventheveryleavesandgrass,mustcheerfullyjoininsingingaboutmeanddancinginmypraise.

Andwhatontheotherhandaretheywhoslanderandcursemebutmerenits

andlousyfellows(pardontheexpression),yes,muchmoreinfamousthancanbetold.Even ifallcreatures, the leavesandbladesofgrass in the forest,and thegrains of sand along the sea-shore, were so many tongues to rebuke andannihilatethem,whatwouldall thatbeincontrastwiththesinglewordofthisman?Forhisvoicesoundssoclearly thatheavenandearthmustbe filledandresound with it, whilst on the other hand the slobbery, hoarse scratching andcoughingofhisenemiesarenolongerheard.

See, thusweought to learna littlehow touseand takeadvantageof thesewords,thatdonotstandhereinvain,butwerespokenandwrittentostrengthenand comfort us, with which he as our dear Master and faithful Shepherd orBishop, equipsus tobeunterrifiedandwellprepared to suffer, if they imposeuponusallmannerof tormentandmisfortuneforhissake,bothbywordsanddeeds,andthatwemaydespiseallthatisoffensivetous,andcondemnitdespiteourreasonandheart.

For,ifweareledbyourownthoughtsandfeelings,wehaveahardtimeofit,and it hurts that one should serve, help, advise and benefit the world andeverybody, andgetno thanks for itbut theveryworst,mostbitterhatred, andcursed,poisonoustongues,sothat,iffleshandbloodweretorulehere,itwouldsoonsay:IfIamtogetnothingelseforthis,thenletwhowillclingtothegospelandbeaChristian,andletthedevilhenceforthhelptheworld,ifitwillhaveitso.Hencetooeverybodyisnowcomplainingandcrying—thegospelismakingmuchdiscord,strifeanddisturbanceintheworld,andeverythingisworsesinceithasbeenpublishedthanitwasbefore,wheneverythingmovedalongquietly,andtherewasnopersecution,andthepeoplelivedtogetherasgoodfriendsandneighbors.

Butthisiswhatitmeans:IfyouwillnothavethegospelorbeaChristian,thengoandbeaworldling,andnobodywillpersecuteyou,andyouwillbeafriendof theworld.But ifyouwillhave thegospelandChrist, thenyoumustexpect to have trouble, contention and persecution wherever you go. Reason:because thedevilwon'tallowit tobeotherwise,orcease toegg thepeopleonagainst the gospel, so that all the world is incensed against it; just as nowfarmers, citizens, noblemen, princes and lords, who are hostile to the gospelfromsheerwantonness,anddonotthemselvesknowwhy.

ThereforeImakethisreplytotheseidletalkersandgrumblers:Thereneithercan nor ought to be a peaceful, quiet state of things. For how could it be so

wherethedevilisruling,andisadeadlyenemytothegospel?Andthis,indeed,notwithoutreason,forithurtshiminhiskingdom,sothathefeelsit;andifhewouldletitmoveonunhindered,hiskingdomwouldsoonbetotallydestroyed.Butifheistoresistandhinderit,thenhemustrallyallhisartandpower,andstir up against it whatever he can. Therefore do not hope for any peace andquietnessaslongasChristandhisgospelareinthemidstofthedevil'skingdom.Andwoeuponthepleasantandcomfortabletimethatusedtobe,anduponthosewhonowwishtohaveitbackagain!Forthisisasuresignthatthedevilisrulingwithgreatpower, andnoChrist ishere; as I, alas! amconcerned, lest itbe soagain, and the gospel be taken away from usGermans all too soon,which iswhatthesenoisyfellowsarestrugglingfor.

Butwehavethisassurance, that it isnotourfault that thingsarenotgoingright.Forwewouldbeheartilygladifeverythingwentright,andhavedoneourpart by teaching, exhorting, beseeching, entreating and yielding, even towardsour enemies, offering thempeace, andeverything thatweought todo;yetweaccomplish nothing, except that they persecute, slander and abuse us mostshamefully,andcannotceaseuntil theymaycool theirrageinourblood.Asitwillnotthereforebeotherwise,weletthemgoonatlastwiththeirthreatening,raginganddefaming,andtaketoourselvesthecomfortofwhichwehaveheard,assured, that they cannot accomplish what they desire unless they first havehurledChristfromheaven,andmadehim,withallthathehassaid,aliar.

V.12."Forthuspersecutedtheytheprophetsthatwerebeforeyou.'"

Youarenotalone(hemeanstosay)insufferingthus.Lookaboutyouandcountbackwardtoalltheholyfathersthateverlivedbeforeyou,andyouwillfindthattheywereservedthesameway.Whatspecialtreatmentdoyouexpect?Ishetochange his plan on your account? He had to suffer it in the case of his dearpatriarchs and prophets, that they were persecuted and slain, besides beingpersecutedandtraducedbyeverybody,andmadethemockoftheworld,aswesee in the Scriptures, that itwas a common proverb, if onewishes to name aprophet,onenamesforthemafool;asinthehistoryofJehu,2K.ix.n,theysaidofaprophet:"Whereforecamethismadfellowtothee?"AndIsaiahshows,lvii.4, how they "made awidemouth and drew out the tongue" against him. Butwhatdidtheygainthereby?Fornowthedearprophetsandsaintshavehonorandpraise inall theworld,andbesidesare rulingforeverwithChrist theLord; tutthey are an abominable stench and are accursed. This you are to expect foryourselves(saysChrist)assuredly, thatyoushallberewardedastheyare,only

moreabundantlyandgloriouslythanyoucanbelieve,orevendaretodesire.Foryoubelongtothesamecompany.

See, this is surely an excellent, preciousPreacher and faithfulMaster,whoomitsnothingthatservestostrengthenandconsole,bothbywordandpromise,besidesbytheexampleandtestimonyofallthesaintsandofhimself;andwiththisagreealltheangelsinheavenandallcreatures.Whatmore,then,shouldwehaveanddesire?Shouldwenotinconsiderationofsuchconsolation,forhissakepatientlyendurethewrathandinsolenceoftheworldandthedevil?Whatwouldwedo,ifwehadnotarighteousdivinecause,andsuchexcellentassurances,andstillhadtosufferlikeotherpeoplewhohavenoconsolation?Foritcannotbeintheworld thatoneneednotsufferanything,and theremustbe (asabovesaid)some sufferingon account of thegospel, that thepiousmay therebybe testedandhelped to their promised consolation, joy andblessedness; but thewickedanddespisersorenemiesofthegospelbepunishedanddamned.Thusnow,hasChristhithertopreparedand instructedhisChristians,howtheyare to liveandsuffer in the world, and especially those who are to hold public office in theChurch;althoughevenasidefromthis,everyChristianoughttobealwaysreadytostandbyhimself,whereitisnecessary,toconfesshisLord,andtorepresenthisfaith,andbealwaysready-armedagainsttheworld,thedevil,themob,andwhatever may be arrayed against him. Now he goes further, and means tocommittothemtheoffice,andteachthemhowtoadministerit;afterwardalsotolay upon their lips what and how they are to preach. For with thesecharacteristics a Christian is entirely perfect if he personally lives right andsuffersvariouslybecauseof this, ifheafterwardsalsoproperlyadministershisoffice,inwhichheistoserveandhelpothers.Thushenowadds:

V.13.Yearethesaltoftheearth;butifthesalthavelosthissavor,wherewithshallitbesaltedtitisthenceforthgoodfornothing,buttobecastout,andtobetroddenunderfootofmen.

Withthewordsaltheindicates(asabovesaid)whattheirofficeistobe.Forsaltisnot salt for itself; it cannot salt itself;but this is theuseof it, thatone saltsmeat with it, and other things needed in the kitchen, so that they retain theirtaste,remainfresh,anddonotdecay.So,sayshe,Yearealsosalt;notthatwhichbelongstothekitchen,butthatwithwhichthisflesh,whichisthewholeworld,maybesalted.Thisisindeedagloriousoffice,andagreat,excellenthonor,thatGodshouldcall themhissalt,andadds, that theyare tosalteverything that isuponearth.Buttobethisamanisneeded,whoisready,asChristhashitherto

taught, to be poor, wretched, thirsty, meek, etc., and to suffer all kinds ofpersecution,revilinganddefamation.Ifthisbewanting,themanwillneverbeapreacherwhowilldotherightkindofsalting,buthewillbeasavorlesssalt,thatisofnomannerofuse.

For it is asking a great deal, and heaping it on too heavily, that the poorfishermenoranypoordespisedmanshouldbecalledbeforeGoda saltof theearth,andundertaketolayholdandsalteverythingthatisofhumankinduponearth.Reasonandnaturecannotdoit;foritgrowswearyofit,andcannotbearthat itmust get from it only disgrace, shame andmisfortune, andwould soonsay: Let the devil salt the world for me. Therefore our holy fathers, bishops,monksandhermitshaveactedshrewdlyinneglectingpreachingandattendingtoothermatters,orhavewithdrawnfromintercoursewiththepeople;fortheysawthatitcoststoomuchtositinconstantdangeroflosinghonor,propertyandlife,and they thought, we will hand it over to others, and meanwhile creep intocornersandserveGod,havingagoodtime.Henceitisadifficultmattertobeanapostleorpreacher,andfillsuchanoffice;yes,impossible,judgingaccordingtofleshandblood.ButtheremustbesuchpeopleasdoitwillinglyforthesakeofGodandChristtheLord,whodoesnotwishtoforceanyonetoitordrivehimwithcommands.FortobeaChristiandemandsawillingheart;hewhodoesnotheartilydesireithadbetterletitalone.

But our joyful and defiant confidence is this, whenwe are in trouble, theworldandthedevil lookingaskanceatus,anddoingusall theharmtheycan,thathesays tous:Yeare thesaltof theearth.When thiswordshines into theheart,sothatamancanrelyuponit,andbeabsolutelysurethatheisGod'ssalt,then let him be wrathful and malicious who will not laugh. I can be moreconfidentandboastmoreuponhissingleword than theyuponall theirpower,swords and guns. For because he recognizes me as being that, and gives theevidence of it through hisword, all the angels in heaven, yes, sun andmoon,togetherwithallcreatures,mustconfirmitandstandbyusagainsttheworldandthedevil.Andevenifthatwerenotso,wewouldstillhaveenoughinhissingleword,thathethusnamesandbaptizesus.Thattheymustletstand;andwewillsurelybebeforetheminhonoraslongasChristandhiswordendures.

Nowitiseasytounderstandhowitiswiththissalting,namely,thatonemuststandupandsay:everythingthatisbornandlivesuponearth,isofnoaccount,itisrottenandcorruptbeforeGod.For,becausehesaysbluntlyandplainly,theyshallbeasaltoftheearth,thatis,astoeverythingthattheworldis;thenitmust

follow,thateverythingthatisintheworld,andiscalledflesh,ormankind,mustberebukedandthoroughlysalted,sothatwecondemnthesanctity,thewisdomand the divineworship of all theworld, self-devised, aside from theword ofGod,ascomingfromthedevilandbelongingtothepitofhell,ifitdonotholdtoChristalone.

Thisisthenaharshstyleofpreaching;itmakesusdisagreeabletotheworld,anddeservesthatmengetangryatusandstrikeusinthemouth.FortheworldcouldeasilyendurethatwepreacharightaboutChristandallthearticlesofthefaith; but ifwewant to lay hold of them and salt themby showing that theirwisdomandsanctityareofnoaccount,yes,areblindanddamned,thisitcannotand will not endure, and it charges the preachers with not being able to doanythingbutscoldingandbiting;itblamesuswithhavingdisturbedsocietyandcreateddiscord,withhavingmalignedtheclergyandgoodworks.

Butwhatcanwedoaboutit?Ifwearetosalt,itmustbite.Andalthoughtheydenounceusasbiters,weknowthatithastobeso,andChristhasorderedthis,andhemeansthatthesaltshallbesharpandbiteaway,asweshallhear.SoSt.Paul also does constantly; he rebukes the whole world and denounces all itsliving and acting, if there be no faith in Christ; and Christ says, John xvi. 8,"whentheHolyGhostcomes,heshallreprovetheworldofsin,"etc.,thatis,heshall attack everything that he finds in theworld, shallmake no exception ordifference,shallnotrebukesomeandpraiseothers,orpunishonlythievesandscoundrels:buthewillseizeall,allinamass,onewithanother,whetheronebegreat,small,pious,wise,holy,orwhateverhemaybe;inshort,everythingthatisnotChrist. For theHolyGhost does not need to come into theworld or sendpreachers into theworld that hemay exhibit andpunishoutwardlygross sins,adultery,murder,etc.,whichtheworlditselfcanverywellknowandpunish;butthatwhichitregardsasthemostprecious,andinwhichitisatitsbest,claimingtobepiousandholy,andmeaningtherebytoserveGod.

Thereforeitisallwrong,thatsomenowsophisticallyassertthatitisenoughthat apreacher tell everyonewhat is right, and simplypreach thegospel, butthatonedarenottouchthePope,thebishops,princesandotherranksorpersons,wherebymuchdiscordandcontentionareoccasioned;buttherealmeaningis:Ifyouwillpreachthegospelandbeofusetothepeople,youmustbesharpandrubthesaltintothewounds,thatis,mustshowtheoppositeandrebukewhatisnot right, as now themass,monkery, indulgences, etc., and everything that isconnectedwiththem,sothatthesescandalsareremovedandnooneisthereby

deceived.Thereforewemustkeeponherewithoursalting,thatwemayprotestandleavenoroomforitscomingbackagainorbeingsneakinglyintroduced;forthiswillhappen,ifthesaltingisnotdiligentlykeptup,asusedtobethecaseinChristendom, so that miserable rotten human teaching ruled and ruinedeverything;whichwouldnothavebeen thecase, if the salthad remained.Fortherewouldhavebeennolackofsounddoctrine,becausebythegraceofGodstill the Scriptures, the gospel, the sacraments, the pulpits remained in theChurch, if only the bishops and preachers had attended to this, and hademployedthesemeansforsaltingwiththemwhateverisoftheoldAdam.

ThereforeChristhereexhortsandwarnsthedisciplessodiligentlythattheyseetoitthatthissaltingisalwaysattendedto,andsays:Ifthesalthavelosthissavor,wherewithshall it thenbesalted?Salt thathas lost its savormeans thatwhichhaslostitsstrengthandsharpness,andnolongerseasonsorbites;thatis,when the office inChristendom deteriorates so that one ceases to reprove thepeople,anddoesnotshowthemtheirmiseryandtheirinability,norinsistuponrepentanceandselfknowledge,letsthemlivealongasiftheywerepiousandallright,andthusallowstheirwrongnotionsofself-righteousnessandself-chosenworship to prevail so long, until the true doctrine concerning faith is entirelywrecked,andChristislost,andthingscometosuchapassthatthereisnohelpforit.

Thisheforesawashere intimated,andhepredicted thefuturedanger,eventhe injury and corruptionofChristendom, that this salting or official rebukingwouldbeneglected,and insteadof it therewouldariseaswarmofpartiesandsects, when every one would herald his own hobby as a true doctrine andworship,whenallthisisnothingelsethanworldy,carnalnotions,originatinginourownheadandreason,wherewithwetickleourselvesandthusactuallyrotinthem, as in a mass of natural, stinking, rotten flesh, upon which salting andrebukingarethrownaway.

From this you see howmuch importance is attached to thismatter, so thatChristwithgoodreasontreatsofithere,beforealltherest,andcommendsitsoearnestly.ForwithoutthisChristendomcannotexist,andChristcannotendure,norcantherebeproperthinkingorliving:sothatthereisindeednogreatinjuryorcorruptionofChristendom,exceptwherethesalt,wherewitheverythingelseshouldbeseasonedandsalted,haslostitssavor.Andthishappenssoeasily.Foritisapoisonofsuchakindthatitispleasanttotake,andexactlysuitstheoldAdam.Forhedoesnotliketostandinsuchdanger,risklifeandlimborsuffer

persecution,disgraceanddefamation.

Hence our bishops and clergy are the shrewdest people upon earth, in thismatter,(thoughtheyarenotgoodenoughtobecalledsaltthathaslostitssavor,butaretheverydevilhimself,fortheydonotatallattendtotheirbishop'soffice,butarethemselvesthegreatestpersecutors);forthe)'preachinsuchaway,astokeepoutofdanger,andhavemoneyandproperty,besideshonorandpower;forwhoeverhas to rebuke theworldat large, emperors,kings,princes,wisemen,learnedmen, and say that theirway of living is damned beforeGod, hemusthavehisheadtakenoff.ButifIactthehypocritebeforethem,andsaytheyareallright,thenIgoscotfree,keepmyfavorandhonor,etc.,andmeantimeflattermyselfthatImeanneverthelessalongwiththistopreachthegospel.Butdespiteallthat,Ihavebecomesaltthathaslostitssavor.ForinthatwayIletthepeoplestickintheirownoldcrazynotionandcarnality,sothattheygotothedevil,andIattheheadofthem.

This office thus encounters many temptations and hindrances, both on theright and left, so thatmany keep silence either through fear of the danger ofharmandpersecution,orforthesakeofhonor,propertyorenjoyment.Besides,weareweak,lazyandaversetothisduty,sothatweareeasilyledtoneglectit,andgrowweary,whenweseethat thingsdonotgoaswelike,andit looksasthoughitwereofnouse,andthepeopleactcontemptuously,yes,evenbecomeworsethemorewerebukethem.

Thereforewemustbefirmlysetagainstallthis,andhaverespectonlytothecommandofChrist,whoimposesthisofficeuponus,andmeansthatwearetoopen our mouths promptly, and rebuke what is to be rebuked; paying noattentiontoourowndanger,inconvenienceoradvantageandenjoyment,neithertothemaliceandcontemptofotherpeople,andtakecomfortfromthefactthathemakesushissalt,andwillsupportusindoingourduty.Andhecommandsusconfidentlytosalt,withoutgivingheedtoitorallowingourselvestobealarmedaboutit,whethertheworldwillnotendureit,andconsequentlypersecuteus;norarewetodespairalthough,aswethink,weareaccomplishingnothing.Forwhathe commands us to do, we should be pleased and satisfiedwith, and let himdecidewhatandhowmuchhemayaccomplishthroughus.Ifthepeoplewillnothearoracceptit,weareneverthelesssalt,andhavedoneourofficialduty.ThenwecanwithallhonorandcheerfulnessstandbeforethebarofGodandtestifythatwehavefaithfullytoldeverymanhisduty,andhavestucknothingunderthebench,sothattheyhavenoexcuse,asiftheydidnotunderstand,andithadnot

beentoldthem.

But thosewhoallowthemselves tobescared,andaresilent for thesakeoffavor, honor orworldly good, theywill have at the last day to hear it said ofthem:Thiswasourpreacher,andhedidnottellusofit;andhewillnotexcusethem,althoughtheysay:Lord,theywouldnothear.ForChristwillsayinreply:DoyounotknowthatIcommandedyoutosalt,anddiligentlywarnedyoutodoit; ought you not to have fearedmywordmore than them? This ought in allconsciencetoalarmus.Forhereyouhearthesentencethathepronouncesuponallsuchsaltthathaslostitssavor,andsays:

V.13."Itisthenceforthgoodfornothing,buttobecastoutandtobetroddenunderfootofmen."

Thatisasmuchastosay:Theyshallnothaveagoodtimeofitevenhereuponearth,butshallbecompletelyrejectedbyChristasthosewhonolongerbelongtohim,andshallneverbehispreachersnorbelongtoChristendom,whollycastoutandrobbedofallfellowshipinheavenandwithallsaints;althoughtheymayretainthename,andareheldinhighhonorbythepeopleasthebestpreachersandholiestpeopleuponearth;aswasthecaseinthepapacyatthetimewhenitwas themost pious andholy, (not asnow,when it hasgrown tobe aworldlyimperialismandaspiritualdevils'government,)whenthepopehimselfpreachedand ruled the churches, and had everything admirably arranged, and broughtunder settled rules and regulations, (as St. Gregory did, and some before andafterhim,)whichall theworldheld tobe thebestgovernment,and theholiestformofworship that couldbeestablisheduponearth, andyet itwasallofnoaccount.

For therewasno salt there,bywhich this shouldhavebeenbrought to thetestofthewordofGod,andshouldhavebeenrebuked,asbeingourownself-devised holiness; but all the world praised and sanctioned it, and thus gaveencouragementtothosewhowerearrogantlypresumptuousandtrustedinit,asiftheywereleadingatrulyblessedlifeandwereaholyclass;asitalsopraisesandexaltsSt.Gregoryhimself,sothat,althoughhewasaholyman(asIregardhim)yetheaccomplishednogoodbyhisteaching,andyetmadesofairashowthatnoonecanfindfaultwithit,sothat,iftheycouldnowbringbackmattersandrestorethemtowhattheywere,nobodywoulddaresayawordagainstit,orhewouldhavetobecalledthevilesthereticthateverwas.

Thisisnowonepartofthewarning,namely,ifthesalthavelostitssavoritis

no longer of any use. The other part sounds still more terrible, when hepronounces the sentenceupon it, thatweare to let it be "castout and troddenunderfootofmen."Ifthetruesalt,thatisthetrueinterpretationofScripture,hasdisappeared,bywhichthewholeworldshouldberebuked,andwhichshouldletnothing avail but only simple faith in Christ, then it is all over, and all ourteaching and rebuking does nomore good. For God has already rejected anddamnedboththeteachingandtheliving,themasterandthepupil.

In short, if this point concerning Christ be not insisted upon, that we arejustifiedandsavedthroughhimalone,andifwedonotholdallelse,asidefromhimasdamned,allresistanceandrestraintisatanend,yes,thereisnomeasureorlimitofallheresyanderror,ofallsectsandparties,wheneverybodyinventsandscattersabroadsomethingpeculiarofhisown;asusedtobethecaseamongusunderthePope,whennomonkcouldhaveadreamwithoutdraggingitintothe pulpit, andmaking a special divine service out of it, and no lies were soshamefulthattheywerenotaccepted,ifonlyanyoneventuredtotakethemintothepulpit;untilatlastthingswentsofarthatnotonlyChristwaslost,butGodbesides, and they themselves believed hardly a single article of the faith anymore, so that I may say that in a hundred years there were few Popes thatbelievedasinglearticle;justasitisnowinGermancountries,amongthosewithwhomthearticleconcerningChristhasdisappearedandonefactiouspartyanderroraftertheotherhasarisen:whenonedeniesthesacrament,anotherbaptismandotherarticles,andmanybecomealtogetherEpicurean,whobelievenothingat all, just like the Popes and their cardinals at Rome, and so at last becomenothingbutswineandkine,anddielikethese.

Therefore, I have always exhorted, just as Christ here does, that the saltremain salt, and lose not its savor, that is, that we urgently insist upon theprincipal article of the faith. For if this be neglected, not one part can rightlyremain,andallislost;thereisnofaithorunderstandinganymore,sothatnoonecan give right instruction or advice. In short, onemust let everybody trampleuponhim,thatis(asabovesaid,)nobacchanalianorjackassissocontemptible,butthatifhecanonlyinventsomethingnew,everybodywillrunafterhimandbelieveit.Forwhathavenottheabominablemonkshithertodaredbrazenfacedlytopreach,andbeguilethepeoplewiththeirbrotherhoods,littleprayers,rosaries,yes,withtheirscabbyhoods,thattheyputuponthedead,andtherewithpromisethemheaven?Whatisthatelse,thantoleteverybodytrampleuponyou,andbeat the mercy of every preacher of lies? This comes from the devil's getting

possessionoftheheartandtotallyruiningitwithhisrotten,damnabledoctrinesandsuperstition,sothatChristisgone,andtheknowledgeofhimislost.

For if Icling to this, thatChristalone ismyrighteousnessandholiness,nomonkwilleverpersuadeormisleadmebyhishood,rosary,thisorthatworkandchildish human notion. For through faith I am a judge of all imaginableconditionsandwaysof living, so that I cancondemneverything thatoffers toshowmeanythingelsethatistoavailbeforeGod.ButifIneglectthis,andletthetreasurego,andaminstructedtoseekelsewhereandotherwisetobepious,toconciliateGodandatone forsin, then Iamalreadyprepared forall sortsofsnaresandnetsofthedevil,andtoletmyselfbeledashepleases;thenpresentlycomessomeonewhopreaches tome: Ifyouwant tobepiousandserveGod,thenputonahood,praydailysomanyrosaries,burnsomanylittlecandlestoSt. Anna: then I fall in with this like a blind man and everybody's fool andprisoner,anddoeverythingIamtold,socompletelythatIcannotdefendmyselffromeven themost triflingmistake.See,Christhashimselfhere foretold this,andgivenwarningthatsoitwouldbe;andnoonehaseverlivedwhoknewjusthowtobeonhisguardagainstit.Andifwearenotnowwideawake,anddonottakegoodcarethatwefirmlyholdthisarticle,thenitwillhappentousalso,thatwe hold no article properly and purely, nor cease to err and create factiouspartiesuntilitisallover,andnopreachingorteachingwillbeofuseanymore,butwe shall stay swineandkine; as it is, alas! alreadyamong thegreatmass,becauseofourdespisingthegospelandbeingungratefulforit.

V.14,15.Yearethelightoftheworld.Acitythatissetonahillcannotbehid.Neitherdomenlightacandleandput itunderabushel,butonacandle-stick,anditgivethlightuntoallthatareinthehouse.

This is theotherpartof theofficewhichhecommits to thedearapostles; thattheyaretobecalled,andtobealightoftheworld,namelytoinstructsoulsandpointthemtoeternallife;bythishesubjectsthewholeworldtotheapostles,thatitistobeandmustbeenlightenedthroughthem,andconcludesthatitall,witheverythingthatitcando,isnothingbutdarknessandblindness.Forifitwithoutthishada light that couldenlighten it, (as it indeed thinks ithas,)whydidheneedtheapostlesforthis?Nowsee,ifthisisnotahigh,excellentoffice,andanhonor above all honor, that everybody in the world, whether called kings,princes,lords,learnedmen,wisemen,holymen,mustsitdown,andtheapostlesstand up, and all must let their wisdom, holiness, etc., be rebuked andcondemned,asthosewhodonotknowwhattoteachorhowtolive,orhowtheyareoffwithGod.ButherecomesmasterPopewithhisuglybishops,whowantto be called the vicegerents of Christ, and of the apostles; who undertake tomasterthewordofChrist,anddepreciatetheapostles,wheretheydrivelthatitwasnot enough that the apostlespreached, and that theHolyGhost sent forthlightthroughthem,butwemusthearandheedthecouncilsoftheholyfathers,andtheordinancesofthePopes,whohavetaughtmuchmoreandbetter.Butweare to know that Christ is not such a jugglerwho talkswith half words; but,becausehecallsthemalightoftheworld,theirteachingalonemustavailandbesufficient toenlightenall theworld, so thatoneneedsnoother light;yes, thatwhat is apart from their teaching is nothing but darkness.Although theymayshinelongwiththeirlantern,itisafterallnothingbutmerelawsdevisedbymenconcerningexternalthingswhichwithouttheirhelpeverybodyunderstands,andcouldeasilyhimselfdiscoverandmakesothatoneoughtinfacttocallthemnotluxmundi[lightoftheworld,]butlexDei[lawofGod],asthosewhoundertaketogovernGodhimselfandhisChristendomwiththeirlaws,justasiftheyweremuchbetter than theapostles.Theyobscure thus the lightof theapostleswiththeir blind doctrine, with which they cannot properly rebuke or instruct anyman's conscience; as we see in all the books of the Pope,-and of all theuniversities,andsotheycannotbecalledeithersaltorlight.Forwhentheydotheir best, they rebuke the gross, external things that have already beencondemnedbysecularlawandthelightofreason.Butthereallyhardknotsand

principal things, as unbelief, false sanctity, they take no notice of, yes, arethemselves in them over head and ears. Therefore their teaching is sheernonsense, and besides darkness and blindness, not to be able to see anythinghighertosaltandtoenlightenthanhowoneistoeatfleshorfish,todressandbehavethisorthatway.

Therefore, it surely is and remains the office of the apostles alone both torebukearighttherealinternalvices,andagaintoheal,comfortandcheerupallpoordistressedconsciences,andallownoonetogounrebukedinwrong-doingor uninstructed and unencouraged inwhat is good. ThereforeChrist also hereappoints and consecrates themaspreachers, thatwe shall andmusthear themalone,andadmitnootherfactiousspiritswhomthedevilbringsinalongsideofthem,whoclaim to .be the salt and light,yes, even to lord itoverChrist, andscreamout, thedoctrineoffaithamountstonothing,onemustaimhigher,andotherwiseafflictone's self, so thatone suffersandmortifieshimself;which, ifonelooksatitonallsides,isnothingbutbeingtaughtaboutourowndoing,andyet never amounts to showingwhat is unbelief and rebuking the real arrogantvicesthatarestickinginthatsamedoctrine,withwhichtheysetthemselvesupassaltandlight;theydonotstopwiththecallingandcommandwhichheheregivestotheapostlesandsays:Yeshallbethelight;atthisaloneweaim,thatwemaybesureof this,andconfidentlysay, thatChristhasconsecratedustothis,andhasmadeit thedutyofChristians tosaltandshinebyvirtueofourofficeandbydivinecommand.

Forthisisalsoforthisreasonnecessary,becauseChristmeansthatthisofficeshallbeexercisednotsecretlyor inonlyoneplace,butopenly, throughout theworld; andhe shows themplainly enough,what theyhave to expect from theworld,whenhesays:"acitythatissetonahillcannotbehid.Neitherdomenlightacandleandsetitunderabushel,"etc.Thatisasmuchastosay:Hewhowants tobea lightmust see to it thathedonot creep intoacorner,but standforthpubliclyandbenotafraid.Forsoitgoes,aswesaidbefore,thatthosewhoare called to be apostles, and shine, do not like to come to the front, allowthemselves tobefrightenedoffby threats,danger,persecution,orarebefooledwithfriendship,favor,honorandworldlygood,sothattheydonotcomeforwardandopentheirmouths,butcreepintocorners,hidebehindthehills,andshutuptheirwhistles.

So it iswithour clergywho sit inoffice; and theyareordered to standupbeforeChristendomandpubliclyshinewiththeirteaching;buttheyhideitunder

the bench, yes, have becomeworse than that, for they are the very ones thatpersecute the word, and want to put out the light, and only stir up against itemperors,kingsandthewholeworld;atthesametimetheysitinthehouseand•want to rule alone the church, have possession of pulpit, baptism, sacrament,andeverythingthatbelongstothecallingandoffice.Butthisiswhattheapostlespredicted,thatshepherdsshouldbecomewolves,andAntichristshouldsitinthetemple of God, and exalt himself above everything that is called God and isworshipped.

In contrastwith these are theother factious spirits,whohaveno calling tothis office, whomight well remain at home in the corner; they want to pushthemselvesineverywhereandbetheonlyonestoshine,sothateverybodymusthearthemandlooktothem.Butthese,too,seekonlytherebytheirownhonor,andtheypreachonlysolongasthepeoplehangontothemandtheyneedfearno danger. But if theywere to stand as true preachers, towhom the office isentrusted, and steadily shine in public, letting nowind orweather frighten orsilence them, theywouldsoondisappearand letnobodybefoundathome.Sothedearofficeof theministryhas tobe treatedonbothsides, thateither thoseneglectitwhoshouldexerciseit,orthosewanttoexerciseitwhohavenotbeencalledtoit;andsoitisneverproperlyattendedto,exceptwhenChristprovidessuchpersonsasheheredescribesandhaspreparedbeforehand,asabove.

Hemeans now here to say: If youwish to bemy preachers, youmust bereally prepared to take your place publicly and stand up before theworld, asupon a high mountain, that you may be readily seen and openly heard,concealingnothingorhidingitunderthebench,thatyououghttopreach,neitherkeeping silence or speaking out of love to any one; but, as you are the light,shiningopenly and free,without regard tohonoror shame,wealthorpoverty,hatred or favor, death or life; and know that you are serving me, who hasappointedyoutobethelight.Suchwouldthenbetherightkindofpeople,whodonotletthemselvesbebenttotheonesideortotheother;asPsalmxlv.saysconcerning the office of theministry: "The sceptre of thy kingdom is a rightsceptre.Thoulovestrighteousnessandhatestwickedness,"etc.

This is the virtue and glory of the gospel and its preachers. For all otherteachingsarefreefromdanger,theyallpreachwhatpeopleliketohearandwhatisagreeabletoreason,theyneednotfearthatanyonewillpersecutethem.Butthisteachingiseverywhereopposed,becauseitwillcometothefrontandshowthatthelightandteachingoftheworldisofnoaccount;thentheytryinevery

way toobscure forus this light, andpush it into a corner,or throw it under abushel,sothntwemaydropourteaching,orrecantandletourselvesbebentandinterpretedastheymayplease.Butwewillnotletourselvesbedrivenfromourposition, but will continue to be a city upon a hill, and the light upon thecandlestickinthehouse.Forhewhohasmadeusthelightwillsurelykeepusassuch.Thereforehenowconcludes:

V.16.LetyourlightsoshinebeforementhattheymayseeyourgoodworksandglorifyyourFatherwhichisinheaven.

Seehowearnestlyheurgestheexhortation,whichhewouldhavenoneedtodo,if therewerenotgreatdangerandoccasion for it;and it isasmuchas tosay:Theywilltrytoobscureyourlight,andwillnotendureit;butonlybeboldandingoodheartagainstthem,sothatyoumayaccomplishonlythismuch,thatyoudonot creep under the bushel, but performhonestly the duties of your office,thenIwillseetoitthattheyshallnotthusobscureit.Forthisiscertain,solongasaChristianpreacherstands inhis lotanddoeshisduty,andcandespise theworld'sabuseandpersecution,theofficetoomustremain,andthegospelcannotfall,becausetherearestillthoseremainingwhoholdtoit;astheremustbesomeabidingevermore,eventothelastday.

That is to say, however: "That theymay see your goodworks and glorifyyourFatherwhichisinheaven,"isspokenafterthemannerofSt.Matthew,whoisinthehabitofspeakinginthiswayofworks.Forhe,togetherwiththeothertwo evangelists, Mark and Luke, does not in his gospel treat so fully andprofoundlyuponthegreatsubjectofChristasSt.JohnandSt.Paul.Thereforethey speak and exhort much about good works; as indeed both should inChristendombe insistedupon,yeteach inproportion to itsnatureanddignity:thatoneshouldfirstandmostofallholdforthfaithandChrist,andafterwardsinculcate works. Since now the evangelist John has most thoroughly andpowerfully discussed the main topic, and is rightly therefore regarded as thehighest and foremost evangelist: Matthew, Luke and Mark have treated andstronglyurged theother side, so that it shouldnotbe forgotten; so that in thismattertheyarebetterthanJohn,andheagainintheother.

Butyoumustnotlookatwhatissaidandtaughtaboutworksinsuchawayas to separate faith from them, as they are docked by our blind teachers: butalwaysconnectthemwithfaith,sothattheyareincorporatedwithit,springfromfaithandmovewithit,andarepraisedandcalledgoodbecauseofit;asIhave

often taught.So alsohere,whenhe says: that theymay seeyourgoodworks,you must not regard them as mere trifling works, without faith, as the goodworksofourclergyhavehithertobeen;butas suchworks that faithperforms,and that cannot be donewithout faith. For by goodworks here hemeans thepracticing, illustrating and confessing the teaching concerning Christ, andsuffering fordoing it.Forhe speaksof thoseworkswithwhichweshine.Butshiningistheproperofficeoffaithorteaching,wherebywehelpothersalsotobelieve.

Thereforeitisworksofthehighestandbestcharacter,justthosefromwhichitmustnecessarilyfollow,asheheresays,thatourheavenlyFatherishonoredand praised. For this teaching or preaching takes from us all the glamour ofholiness, and says, there is nothing good in us whereof we can boast. Andbesides,itintereststheconscience,howitistodealwithGod,exhibitstoitthegraceandmercyofGod,andtheentireChrist:thatis,ittrulyrevealsandpraisesGod,whichisalsothetruesacrificeandworship.Theseworksaretobethefirstandmostimportant,thatarefollowedalsobythosethatarecalledworksoflove,indailylifeandoutwardtreatmentofourneighbor;theseshinealso,butonlyinsofarastheyarebegunandcarriedoninfaith.

NowyoucanyourselfconcludethatSt.Matthewhereisnottobeunderstoodconcerning thecommonworkswhicheveryone is todo towardshisneighbor,from love, ofwhich he speaks inMatt. xxv.; but chiefly of the trueChristianwork, namely correct teaching, insisting upon faith and showing how tostrengthenandkeep it,wherebywe testify thatweare trueChristians.For theothers are not so reliable, since even sham Christians can bedeck and hidethemselvesundergreat,beautifulworksoflove.ButtoteachandconfessChristtrulyisnotpossiblewithoutfaith;asSt.Paulsays,ICor.xii.3:"NoonecancallJesusLordexceptbytheHolyGhost."FornoshamChristianorfactiousspiritcanunderstandthisdoctrine;howmuchlesscanheproperlypreachandconfessit,althoughheusesthewordsandechoesthem,andyetdoesnotadheretothemorletthembeclear?—preachingalwaysinsuchawaythatoneseeshedoesnotunderstand it, smears his slobber over it, by which he steals the honor fromChristandappropriatesittohimself.

For this alone is the surest work of a true Christian, if he so praises andpreachesChrist that the people learn this, how they are nothing andChrist iseverything.Inshort, it issuchaworkthat isdonenotwithreferencetooneortwo,whenitremainshiddenasotherworks;butpubliclybeforethewholeworld

toshineandletitselfbeseen,andaloneforthisreasonisalsopersecuted.(Forotherworks they canverywell endure.)Therefore it is properly called such awork by which our Father is recognized and praised. This the other lessimportantworkscannotattainto,thathavetodoonlywithourfellow-men,andbelongtothesecondtableofthelaw.ThesehavetodowiththefirstthreegreatcommandmentsthatrefertoGod'shonor,nameandword;andbesidestheymustbewell testedandpurifiedbypersecutionandsuffering, that theymayendure;alsobedefamedbeforetheworldthattheymayremainfreefromthedesireofpersonal honor, and from arrogance, and be somuch themore praised beforeGod,ashishonorandpraiseare therebyassailed[i.e.byworkscourtingself-praise, personal honor, etc.]. Therefore, too, they standmost securely, so thatGodthemorevigorouslydefendsthem,andmakesthemeffectiveoveragainsttheviolentpersecutionsoftheworld.Thereforeweshouldgivetheseworksthedecided preference as by far the most important, and afterward perform theothersalsoasbetweenourselvesandourfellow-men,thatsobothmayhavetheirdue—that we first of all constantly teach and insist upon faith, and then liveaccordingly,andthuseverythingthatwedoisoffaith;asIhavealwaystaught.

V.17.ThinknotthatIamcometodestroythelawortheprophets;Iamnotcometodestroy,buttofulfill.

Because Christ the Lord entrusted and strongly commended the office to theapostles,henowgoesfurtherandhimselfbeginsbothtosaltandtoshineasanexampleforthem,thattheymayknowwhattheyaretopreach;andattacksboththeteachingandthelifeoftheJews,torebukeandtoreformtheirwrongnotionsanddoings;althoughhere,asIhavesaid,hedoesnottreatofthegreatprincipaldoctrineof faith;but firsthebeginsbelow,and rightlyexplainsandextols thelaw,whichwasgreatlyobscuredandpervertedby theirPhariseesandScribes.For that is also a very importantmatter, that one shouldmake the teachingofGod'scommandsclearandsetthemforthcorrectly.

Butitisasharp,unendurablesalt,thatheattacksandcondemnsthesepeopleas-neither teaching nor living aright, and finds fault with them in everything,whowereyettheverybestandholiest,whoweredailyteachingthecommandsofGod, andwere exercising themselves in holyworship, etc., so that no onecould rebuke them;hegave them therebyoccasion to fiercely exclaimagainsthim,andtoaccusehimofwishingtoundermineanddestroythelawwhichGodhadgiven,etc.:justasthePopeandhiscrowdcryoutagainstus,anddenounceusashereticswhoforbidthedoingofgoodworks.Soheforesawverywellthat

hewouldbethuscharged,andthathisteachingwouldbeinterpretedinthisway.Thereforeheanticipateswithaprefaceandexplanationthatitisnothisintentiontounderminethelaw;butthatheisherefortheverypurposeofrightlyteachingandconfirmingitagainstthosewhowouldweakenitbytheirteaching.

For there was surely need of such a statement, on account of the highreputationthattheyhad,andinviewoftheexcellentshowthattheyknewhowtomakeanddressup,thattheyalonewerethepeopleofGod,thattheyhadsomanyprophets and holy fathers, thatwhoever ventured to rebuke themwouldhave to hear at once:Who art thou, that thou wilt be alone wise and blameeverybody, as thoughour fathers andwehave all been in error,whohave thewordofGodandpreachit?Justasthewholeworldisnowhowlingatus,andsayingwecondemntheholyfathersandthewholeChurchthatsurelycannoterr,becauseitisruledbytheHolyGhost,etc.Becausethouartblamingourdoctrineandlife, this isasignthat thoucondemnestboth the lawandtheprophets, thefathersandthewholepeople.

To this now Christ replies: No, I will surely not destroy the law or theprophets, but I hold them in honor and insist upon their observance moreearnestlyanddiligentlythanyoudo;yes,soearnestlythatheavenandearthshallpassawaybefore Iwillallowa letteror thesmallest tittle toperishor tohavebeenwritteninvain;yes,Iwillstillfurthersay,thatwhosoeverdespisestheveryleast commandment or teaches otherwise, he shall on account of this verysmallestthinginthekingdomofheavenberejected,althoughherightlykeptallthe rest. Thereforewe agree upon this point, thatwe are strictly to teach andobserveMosesandtheprophets;butthepointnowis,sincewebotharerequiredto andwish to teach the law (as also nowbothparties, viz. thePope togetherwiththeothercrowds,andweappeal to thesameScriptures,exaltat thesametimetheonegospelandwordofGod),thatonemaybesurewhichsiderightlyholdsandinterpretstheScripturesorthelawsofGod,orwhichdoesnot.Aboutthisthereisdispute.HereImustsaltandrebuke.FortheJewswiththeirglosseshavepervertedandcorruptedthelaw:andIhavecometosetthingsrightagain;justaswehavehadtoattackthepreachingsofthePope,thathavecorruptedforustheScriptureswiththeirstenchandfilth.

HedoesnottherebydenythattheyarethepeopleofGod,andhavethelaw,thefathersandtheprophets;justaswedonotdenyorcondemntheChristians,baptism, gospel, thatwere under thePope, butwe say, it is the right baptism,gospel,etc.,thatwehave.Butwefightagainstacceptingwhattheyhavedaubed

overthem,andapprovingof thewayinwhichtheyinterpretandpervert them,and have defiled the pure doctrinewith their nasty andmaggoty, yes devilishappendage of their hoods, tonsures, indulgences, purgatory, sacrificialmasses,etc.Herewe.havetosaltandwork,thatwemayclearoutthisstenchandmakethingsclean.SoitappearsthatjustthosewhoarereallydestroyingthelawandtheScriptures adorn themselveswith the beautiful nameof theScriptures, thegospel, the Christian Church, etc., and, under this pretense, bring in theirmaggots,andhavesocorruptedthechurchastorobitofitsvalue;andthentheymake an ado about us, that we are assailing the Christian Church, the holyfathers,goodworks,etc.

Henowsays:Iamnotcometodestroythelaw,buttofulfillit;thatis,Iwillnotbringanotheroranew law,butwill take theScriptures thatyouhaveandproperlyextolthem,andexplaintheminsuchawaythatyoumayknowhowweare to demean ourselves. For the Gospel or the preaching of Christ does notbringanewdoctrinewhichneutralizesorchangesthelaw;but just that(asSt.Paulsays)whichwaspromisedbeforeintheScripturesandbytheprophets.Weaccept,therefore,fromthosewhoarewithustheverysameScriptures,baptism,sacraments,etc.,whichtheyhave,anddonotwishtoproposeanythingneworbetter.Butthiswedoforthesolepurposethatthesamemayberightlypreachedandtreated,and thatwhateverdoesnotaccordwith itmaybe takenoutof theway.

StAugustineexplainstheword"fulfill"intwoways;first,thatfulfillingthelawmeans when one adds to the law what it lacks; and secondly, when onefulfillsitbyworkingandliving.Butthefirstexplanationiswrong.Forthelawisin itself so rich and perfect that one need add nothing to it. For the apostlesthemselveshadtoprovethegospelandthepreachingconcerningChristoutoftheOldTestament.Thereforenoone,notevenChristhimself,canimprovethelaw. For what can be devised or taught higher than the teaching of the firstcommandment: Thou shalt love God with all thy heart, etc.? He does this,however, that he gives in addition to the law and the doctrine his grace andSpirit, so thatonemaydoand fulfillwhat the lawdemands;but thatdoesnotmeanaddinganythingtothelaw.Andso.heisherenotspeakingaboutthat,butof the fulfilling that is done by teaching; just as he defines destroying, not asactingagainstthelawbyworks,butas,detractingfromthelawbyteaching.

ThereforewehavethesametruthherethatStPauluttersinRom.iii.31:"Dowethenmakevoidthelawthroughfaith?Godforbid;yea,weestablishthelaw,"

namely, thathedoesnotmean tobringanotherdoctrine,as though the formeronewerenolongertoavail;buthemeanstopreachandextolthesameproperly,toshowthe realkernelandmeaningof it, that theymay learnwhat the law isand demands, over against the glosses of the Pharisees, which they haveinserted,andhavepreachedonlytheshellsorhusksofit.Justaswemaysaytoour papistic friends: we do not wish to abolish your gospel or preach itdifferently,buttocleanitoffandpolishit,asamirrorthatisdimmedandsoiledbyyourfilth,sothatnothingmorethanthenameofthegospelisleft,butnoonecouldrightlyseeanythinginit:sotheJewishteacherskeptthetextofthelaw,butwiththeiradditionssocorrupteditthatnocorrectunderstandingoruseofitcouldremain.

V.18.ForverilyIsayuntoyou,Tillheavenandearthpass,onejotortittleshallinnowisepassfromthelaw,tillallbefulfilled.

Thatis,I insistuponit, thatitmustallbetaughtandheldpureandentire,andnot the least part of it be done away; whereby he shows that he found it farotherwise, namely, that both doctrine and life had not been rightly conducted.Thereforehemust (ashere follows) take inhandbothof theseand thoroughlysaltthem,thattheremaybeapurification.Soalsomustweteachthatwedonotallowalettertobedetachedfromthegospel,butsay:Everythingmustbetaught,believedandheldpurely.He 'thus intimates thathe is about topreacha sharpsermon,andwillnotlieunderthechargethathemeanstodestroythelaw;butwillturntheattackfromhimselfuponthem,andprovehowtheyhaveweakenedanddestroyedthelaw,andforthishavedaubedtheirglossesoverit.Justasourpapistic neighbors have done with the gospel and the Scriptures, when theyutterly ignored themost important topic, justificationby faith; also, theyhavewithheld one form from the sacrament and concealed the words of thesacrament; yes, theyhave so coarselymisrepresented, that theyhavepreachedthesecommandmentswhichChristhereannounces,notasnecessarystatutes,butasmerelygoodcounsels,directlycontrarytothesewordsandstipulations, thatsoonerheavenandearthmustpassawaythanthatoneoftheleastofthesebenotobserved.Thereuponheatoncepassesanearnestsentenceuponsuchpreachers,asfollows:

V.19.Whosoeverthereforeshallbreakoneoftheseleastcommandments,andshall teachmen so,he shallbe called the least in the kingdomofheaven:butwhosoever shall do and teach them, the same shall be called great in thekingdomofheaven.

Iwillbesopositiveaboutthese(sayshe)thatInotonlywillnotbreakanyofthem;butwhoeverisapreacher,andannulsorignorestheverysmallestpart,lethimknowthatheisnotapreacherofmine,butisdamnedandshallbeturnedoutofheaven.For thathe says,he shall be called the least in thekingdomofheaven,isnothingelsethanthatheshallnotbeinthekingdomofheaven;but,asheholdsittobeasmallmatterthathedespisesGod'scommand,soshallhealsobedespisedandrejected.

Allthepreachersofthegospelmustalsobepreparedtomakethesameboastbeforealltheworld;aswecanconfidentlychallengeouropponentstoshowusapassageorarticleoftheScripturesthatwesuppressordonotrightlypreach.Forthey themselves had to testify at the Diet of Augsburg that our confession ispurelyscriptural,andnotopposedtoanyarticleofthefaith.Buttheyaremakingagreatadoabout thisonly, thatwedonotalsoholdtheirpeculiarnotions thattheCouncilsandPopeshavesanctioned,andwearetobedamnedbecausewedonotliketheirnastymaggotsandrottenhumantrifles.

Although we have always shown ourselves ready to work with them, andindeedcouldstilldoit,iftheywouldallowusthelibertyanddiversity,thatitisnotnecessarytosalvationnorcontrarytothegospel,whetheroneomitsanythingorsharesinit topleasethem,asanyotherfree,unnecessarything,thatneitherhelpsnorhindersus;aswhen,forinstance,inthecarnivalseasononesharesinthemummery.Butthistheywillnotadmit;andsowecannotdootherwise,norgive up Christ our Saviour (who has shown and bestowed upon us morekindness through his dear suffering and death, than the Pope, Franciscus,Domiuicus,oranysaint)for thesakeof theirrottennotionsthatcanbenefitorhelp nobody. If they would grant us this liberty, we would try to observeeverything with them that they demand of us, and even better than they dothemselves.

Butbecausetheyarenotsatisfiedwiththis,butwanttocompelustoforsakeChrist and thepuredoctrinewhich they themselvescannot find faultwith,wedespisethem,ascondemnedandrejectedbyChrist,withboththeirdoctrineandlife,asthosewhonotonlycorruptbutabsolutelynullifyawordorcommandofGod,inthattheyshamelesslyteachthatitisnotnecessarytoloveGodwithalltheheart;also,thatonehonorshisparents,ifhewantstogointoamonasteryorgivetotheChurchhismoneywithwhichhemightkeephisparents;soalso,anyonemaydeserthisespousedbrideandgointoamonastery.Inshort,everythingthat the Lord here demands according to the command of God, they have

declaredtobeunnecessary,asthoughthisweremerelygoodadviceorworksofsupererogation,etc.

HenceyouseewhatanexcellentsortofChristian teachersandholypeopletheyare,whodaretoannulanddestroyrecklesslyallthecommandsofGod,andyetwant to go scot free, and venture to require it of us, yes,with threats andforcetrytodriveustoholdtheirhumannonsensetobenecessary,and,ifwedonot accept and praise this, they assail us with horrible edicts and all sorts offuriousrage.NowcalculateforyourselfwhatChristwillsaytoit,sinceheherepronouncessosevereasentence,thatheshallhavenopartinhiskingdomwhobreaksoneoftheleastofthesecommandments,althoughheteachesandkeepsall the rest exactly.Where do you think is the place for them, except in theglowing fire of hell,where it is the deepest? For there never has risen such ashamefulpeopleuponearth,whososhamelesslytreatedthewordofGod,whichtheyknow tobe right,andstillwish tobeheld inhonorasChristians thatareleaders. Therefore beware of them, and let no one be frightened by theirdamning, persecution and raging. For herewe have the consolation that thosewhoteachpurelyand truly thewordofGod,andadhere to that,shallbegreatwithChrist in thekingdomofheaven, although that crowdcurses them to thebottomofhell.

Iomit,however,heretosayhowthelawmustbefulfilled,sothatnoletterortittleofitpass,etc.,whilstwestillteachthatnomancanfulfillit.ForIhavesaidthatChrist isherespeakingparticularlynotconcerningthelife,butconcerningthedoctrine;andhe isnotdiscussing thegreatsubjectwhathe isandwhathegivestous,namely,thatwecannotbejustifiedorsavedbytheworksofthelaw,but therebyonly come to theknowledgeofourselves, howwearenot able tofulfill properly a tittle of it of ourselves.And although afterwe have becomeChristiansbybaptismand faith,wedo asmuch aswe can,we still cannevertherebystandbeforeGod;butmustalwayshumblyfindourwaytoChrist,whohas most purely and perfectly fulfilled it all, and bestows himself with hisfulfillmentofituponus,sothatthroughhimwemaystandbeforeGod,andthelawcannotholdusguiltyorcondemnus.Sothatitistruethatallmustcometopass and be fulfilled even to the smallest tittle; but only by this oneman, ofwhichenoughissaidelsewhere.

V. 20. For I say unto you that except your righteousness shall exceed therighteousness of the Scribes andPharisees, ye shall in no case enter into thekingdomofheaven.

Here you see howhe plunges in and antagonizes not ordinary people, but theverybest in thewholenation,whowere the truekernelandquintessence, andshonebefore the rest like the sun, so that therewas nomore highly esteemedclassnormorehonorablenameamongthepeoplethanthatofthePhariseesandScribes; and if one wanted to name a holy man, he would have to name aPharisee; just as among us the Carthusians or hermits were called: as thedisciples of Christ no doubt themselves believed that there was no greaterholiness to be found than among these, and they least of all expected that hewould assail these people.Nor did he venture at once tomention names, andblamecertainpersonsamongthem,butthewholeclass;andherebukesalsonotcertain evil practices or sins, but their righteousness and holy living; socompletely, indeed, that he denies and closes the kingdom of heaven againstthem,andcondemnsthematoncetohellfire.Justasifhenowsaid:Allpriestsand monks, and all that are called spiritual, without exception, are eternallydamned to hell,with all their system,where it is the best.Who could hear orendure sucha sermon?That isnowone thing thathe acknowledges, that theyhavearighteousness,andleadacorrect,honorablelife;andyethesocompletelyrejectsit,thatifitbenotbetterthanthat,itisalreadycondemned,andallislostthatonecanaccomplishbyit.

Secondly,notice,thatheistreatingofthosewhowishtogettoheaven,andwhoseriously thinkaboutanother life,which theothergreat rudemassdonotregard,nordotheyaskaboutGodandhisword,towhomeverythingthatwesayabout thegospel ispreached invain.But thesearepreached to, that theymayknow, thatsuchrighteousness is false,whichonemustsaltandrebuke,as thatwithwhich theydeceiveboth themselvesandothers,and lead tohell fromtherightroad,andthattheymayconsider,ontheotherhand,whatthetruepietyiswhichthelawdemands;asChristnowpresentlywillshow.

V.21.Yehaveheard that itwassaid to themofolden time,Thoushallnotkill;andwhosoevershallkill,shallbeindangerofthejudgment.

HerehetakesupseveraloftheTenCommandments, toexplainthemproperly,andshowshow thePhariseesandScribesgaveno furtherexplanationof themand attached no further significance to them than lies in the mere words, asreferring to external gross works. So, in the first place, in this fifthcommandmenttheysawnothingmorethanthewordkill,thatmeansstrikedeadwiththehand;andtheyletthepeoplestopshortwiththat,asifnothingfurtherwerehereforbidden,andasifbesidesaconvenientshieldwereprovided,sothat

theywouldnotbeguiltyofthekilling,thoughonehandedoveranotherpersontodeath.So,when theydeliveredChrist to theheathenPilate, theywouldnotdefiletheirhandswithblood,thattheymightcontinuetobepureandholy;andtheyweresostrict,thattheywouldnotevengointothepalaceofthejudge;andyetitwastheyalonewhocausedhisdeath,andforcedPilateagainsthiswillthathehadtokillhim.Yettheyactedasiftheywereentirelycleanandinnocent,sothattheyevenblamedtheapostlesinregardtoit,andsaid:"Youintendtobringthisman's blood upon us;" as though they should say: Itwas notwe, but theheathen, that killed him. So we read about king Saul in i Sam. xviii. 25. HedislikedDavid,andwouldgladlyhavekilledhim;butashewantedtobeholy,he thoughthewouldnotkillhimhimself,butsendhimamong thePhilistines,thathemightbekilledthere,andhishandnotbedefiledwithhisblood.

See, that is the beautiful Pharisee-holiness, that canmake itself clean, andstay pious, if it only does not slay with its own hand, although the heart issticking fullofwrath,hatredandenvy,andsecretevilandmurderousdesigns,andthetonguebesidesfullofcursingandblasphemy;justasisthecasewiththeholinessofourpapists,whohavebecomerealmastersinthisbusiness;and,thattheirholinessmaynotberebukednortheybeboundbythewordsofChrist,theyhave, come handsomely to his assistance, and have deduced twelve counselsfromhiswords,thatChristhasnotcommandedallthisasnecessary,buthasleftitattheoptionofeveryonetobeobservedasgoodadvice,whoeverwishestomerit something special above others; that it is instruction altogethersuperfluous,thatonecaneasilydispensewith.

But if you ask them for what reason they have invented theserecommendations,orhowtheyprovethem,theysay:Why,ifoneshouldteachthus that would mean nimis onerativum legis christianae, that is, Christianpeoplewouldbetooheavilyburdened;asthoseatParishaveopenlyandboldlywrittenagainstme.Yes, truly,abeautiful reasonandagrievousburden, thataChristianshouldbefriendlytowardshisneighbor,andnotlethimbeinneed,asevery onewishes to be treated.And because they think it too burdensome, itmustnotbesaid tohavebeencommanded,but leftateveryone'soptiontobedoneornotasonemaychoose;buthewhocannotorwillnotdoitshallnotbeburdenedwithit.ThuswearetotwistthemouthofChrist,masterhiswords,andmake out of them whatever we please. But he will not allow himself to bedeceivedinthisway,norwillherecallhissentencethathehasherepronouncedsaying:whosoeverhasnotabetterpiety,shallfindheavenshutagainsthim,and

be damned, and as follows afterwards, also, he shall be deserving of hell-firewhosaystohisbrother,Thoufool;fromwhichwemayeasilyconcludewhetheritwasrecommendedorcommanded.

Andheretheyhavealsodiscoveredalittlegloss,tohelptheirlies,andthustheysay,itwasindeedcommandedtorefrainfromangerandspiteintheheart,butnotfromthetokensofwrath,thatis,aswesayinGerman,toforgive,butnottoforget,andtohavetheideathatyouwillnotbeangrytodoanythingbad,andyet withhold all kindness from your neighbor and bestow upon him no goodwordortokenoffriendship.HereaskofGodhimselfandChrist,whyhedidnotwithhold this kindness from those who crucified him, reviled and mostshamefullyblasphemedhim,butprayedforthemandsaid:Father,forgivethem,fortheyknownotwhattheydo,althoughtheywerethemostshamelessvillains,whodeservedthefiercestwrathandpunishment.Yes,ifhehadbeenangryatusin that way, who were his enemies and practiced all manner of idolatry andungodliness, he would have had to stay up there in heaven and not shed hisbloodanddieforus,butsayafterthemannerofthislittlegloss:Iwillforgive,indeed,butIwillnotforget.Meanwhileweshouldallhavecontinuedtobethedevil's own, and no man could have escaped going to hell. In short, it isabsolutelyadisgraceful,cursed littlegloss,and in factasinandashame, thatanyoneinChristendomhasdaredtoteachthis, inthefaceofsuchaclearandopentext;yettheyhavedaubedalltheirbooksfulloftheselies,andaretryingnow besides brazenfacedly to defend them. But hereby we are to see andrecognize our Pharisees and hypocrites, with their great sanctity, which theyprofess with many special works, but at the same time without hesitationtransgressthecommandsofGodandalsoteachotherstodothesame;asChristhereandelsewheredepictsthem.

Itisindeedtrue,thatonemustbeangry,ifthosedoitwhosedutyitis,andiftheangerdoesnotgofartherthantorebukesinandwhatisevil;as,whenonesees another sin, admonishes andwarns him, that hemay refrain from it, etc.ThatisaChristianandbrotherly,yes,afatherlyanger.Foryouseeinthecaseofpiousparents,thattheydonotpunishtheirchildreninsuchawaythattheymeantodothemharmorinjury,butthatbadnessmayberepressedandevilaverted;soalsothepowersthatbearetobewrathfulandpunish.Hereitisindeedrightthatoneshouldhavenoanger inhisheart, andyetmust showsignsand tokensofanger,sinceboththewordandthefistareroughandsharp,buttheheartremainssweetand friendlyandknowsofnospite. In short, it is theangerof love that

wishesharmtonoone,butisafriendoftheperson,whilsthostiletothesin,asevennaturemayteacheveryone.Butitwillnotdotoabusethisasashield,andhideanddressupunder it spiteandenvy in theheartagainstourneighbor;asthoseknavishsaintsdoandteach.

SoJesusnowtakesupthiscommand,andmeanstosaythis:YouhavethusheardfromthePhariseeshowMosescommanded,andofolditwasthustaught:Thou shalt not kill, etc. Therewith you tickle yourselves and deck yourselvesout,takeonairsasthosewhodiligentlyteach,andobservethelawsofGodastheyaretaughtfromMoses,andwerereceivedbythemofoldentime;youtakeyourstandandinsistuponit:ThereisMoses,hesays,Thoushaltnotkill.Youholdontothatword,andwon'tletitmeananythingelsethanjustasitsoundsintheplainestsense,sothatthesimple-mindedmustsay:"Itistrue;that'sthewayitstandsinthebook;"thusyoudarkenthewordwithyourcontinualbawlingandyour foul glosses, so that one does not seewhat thewords really contain andmean.Fordoyouthinkthatheisspeakingonlyofthefistwherehesays:Thoushaltnotkill?Whatdoeshemeanbyyou?Notonlyyourhand,foot,tongue,oranyothersinglemember;butallthatyouare,bodyandsoul.JustaswhenIsaytoanyone:Youshallnotdo this; Ispeaknotwith thefist,butwith thewholeperson.Yes,even if Ishouldsay:Thyfistshallnotdo it, Imeannot thehandalone,butthewholepersontowhomthehandbelongs;forthehandalonewoulddonothingifthewholebodywithallitsmembersdidnotcooperate.

Therefore,Thoushaltnotkill, isasmuchas tosay:Youmayfindasmanywaystokillasyouhavemembersofthebody,byyourhand,tongue,heart,bysignsandgestures,byangrilylookingatanyone,bybegrudginghimhislife,byyoureyesorevenbyyourears—ifyoudon'tliketohearhimspokenof,thatallmeanskilling.Forthenyourheartandallthereisaboutyouissodisposedthatyouwouldbegladifhewerealreadydead,andalthoughmeanwhileyourhandisquiet,yourtongueissilent,youreyesandearsaremuffled,yetyourheartisfullofmurderandmanslaughter.

V.22.ButIsayuntoyou,thatwhosoeverisangrywithhisbrothershallbeindangerofthejudgment;andwhosoevershallsaytohisbrother,Raca,shallbeindangerofthecouncil;butwhosoevershallsay:Thoufool,shallbeindangerofhellfire.

Behold,thisisthetruelight,thatshowsthetruemeaningofthiscommandment,and that puts to shame their foul gloss, as a dark lantern in contrastwith the

bright sun, and it now shines with such a different appearance, that they arepresently amazed and say, That is teaching with authority, and not as theirscribes.Although thisexplanation isclearenough,andelsewhereoften treatedof,wemustyethereforthesakeofthetextexpandthewordsalittle.Inthefirstplacehesays:Hewhoisangrywithhisbrotherisindangerofthejudgment;thatis,hehasmeritedthesamepunishmentthatisinflicteduponamurderer,namely,thatheshouldbecondemnedtodeath.Forherepeatstheverywordsthatstandinthetext,Lev.xxiv.17(whichhenowhimselfhasquoted):Hethatkillethanymanshallsurelybeputtodeath.Becausenowhewhoisangrywithhisbrothercomes under the same sentence, he is also properly called amurderer. In thesecondandthirdstatement:Whosoeversaithtohisbrother,Raca,or,Thoufool,isindangerofthecouncilandofhellfire,hemeansthesamethingastobeindangerofthejudgment,namely,thatheisindangerofbeingputtodeath.

But he mentions three particulars, to show how the punishment becomesgreater andmore severe themore the sin continues and reveals itself. For hespeaksas inaprocessbefore thecourt,whenacriminal is tobepunished.Asnamely,whenonehascommittedmurder,heisindangerofthejudgment, thatis,heisbroughtbeforethecourt,indicted,andachargeisbroughtagainsthim,asonewhohascauseddeath..Thatisthefirstgradeorsteptowardsdeath;yetthesentencehasnotyetbeenpassed,sothathestillmayhaveroomtovindicatehimselfandbeacquitted.Secondly,whenhoweverthesentencehasbeenpassedthatheistodie,thenheisindangerofthecouncil,sothataconsultationisheldconcerninghim,whatkindofpunishmentistobemetedouttohim;thenheisagainnearer todeath, so that he cannot escape.Thirdly,when the sentenceofdeathhasnowbeenpassed,andallhasbeendeterminedupon,heishandedovertotheexecutioner,thathemaytakehimawayandperformhisofficialduty.Sohe indicatesby thesesteps,howonesinksdeeperanddeeper intopunishment;just as he who is to be executed draws steadily nearer and nearer to death.Therefore,itisasifitweresaid:HewhoisangryinheartisalreadydeservingofdeathbeforeGod; but hewhogoes further and says:Raca, or,Thou fool, hasalreadyhadsentencepronounceduponhim,etc.Inshort,heisalreadydamnedtohellfirewhoisangrywithhisbrother.ButhewhosaysRaca,deservestogostilldeeperintohell;stilldeeper,however,hewhokillsalsowithwordsandfist.Sothepunishmentandcondemnationisentirelyoneandthesame,andyet thesame is heavier and more severe as the sin progresses and breaks out morefiercely.

AstothemeaningofRaca,wearetoldthatitsignifiesallsortsofindicationsthatshowourangeragainstourneighbor:aswhenoneneitherspeakstoorlooksathim;orwhenoneispleasedandsecretlyrejoiceswhenitgoesillwithhim;orwhereoneinanywayshowsthathewouldbereallygladifhisneighborwouldbeutterlyruined;astherearenowmanyofthesepoisonous,wretchedcreatures,that array themselvesmostbitterly againstus,bothpublicly andby secret andtreacherous practices, as those who would most gladly hear that we were allexterminated,andyettheyposeasholyChristianpeople.

Theotherphrase:Thoufool,meansnotonly thevarious indications[abovementioned] but all the words that come from a bad, poisonous heart, that ishostile to its neighbor. Otherwise, if they come from a kind, motherly heart,there is no sin. For onemay indeed rebuke and scoldwithwords, as St. PaulcallshisGalatians fools,andChrist says tohisdisciples:O fools,andslowofhearttobelieve;yes,notonlythis,butwemustalsobeangryandwearasternandforbiddingexterior.Forthisisallagodlyangerandvexationatthewrong,notattheperson,butforthebenefitofourneighbor.Iushort, it isanecessaryanger,thatcannotbedispensedwithinanyhouse,inanycityandgovernment,yes,inanypulpit.Forshouldfather,mother,judgeandpreacherhaulinmouthand fist, and neither rebuke nor restrain the evil, government andChristianityandeverythingwouldgotodestructionthroughthewickednessoftheworld.Sothatthemeaninghereis:hatethecause,yetlovetheperson;asthejuristsverywellsay,iftheyonlywouldmaketherightuseofit.

V.23,24.Therefore,ifthoubringthygifttothealtar,andthererememberestthatthybrotherhathaughtagainstthee,leavetherethygiftbeforethealtar,andgothyway;firstbereconciledtothybrother,andthencomeandofferthygift.

Hemakesa longsermonover thiscommand,which looks indeed likeaneasytext, but the vice [here rebuked] is verywide-spread and common, especiallyamonghigh,mighty,wise people, as at the courts of kings, lords andprinces,and thosewho are anything, or can accomplish anything upon earth, they aremostdeeplyinvolvedinit,andyetmustnotbeblamedwithit .Foritwearsavery specious appearance, and nothing can dress itself up so handsomely andadorn itself with the appearance of sanctity, wherewith many people deceivethemselvesandothers;andtheydonotseehowtheyareathearthostiletotheirneighbor,orcherishasecretspiteagainsthim,andneverthelesswanttobepious,serveGod,and,asheheresays,gotothealtarandbringasacrifice,supposingthatitisallrightwiththem.

Thisisthewayofit;theyputonahandsomeappearanceandstandunderthecover of what is called zelits juslitiae (a zeal for justice,) a virtue that lovesjusticeandisindignantatevilandcannottolerateit;justastheswordandrulingauthority are appointed to administer righteousness and punishwickedness; asalso father and mother, master and mistress, must become angry and punish.Herecomesnowthepiousvillain,putsonhislittlerobeandsayshedoesitoutofloveforrighteousness,andhasgoodandreasonablecauseforwhathedoes:as now princes and others are brimful of poison, hatred and envy against ourpeople, liveon in this spirit,makenoconscienceof it, and thewhole thing isnothing but "indulgences" and "relics." For they cover themselves with thebeautifulexcuse,thattheysaytheyarehostiletoheresy,andtheymakeagreatvirtueoutofit,aholyzealandaloveforthetruth;andthereisatbottomnothingbut a shameful, poisonous hatred and spite, that cannot otherwise show andgratifyitself.

ForIknow,andmaywellsay,thatallouropponents(exceptourdearlordtheEmperor, personally, who has not been correctly informed about us,) neitherhave nor know any reasonwhy they should hate and be hostile to us, exceptmere envy and mischief. For they make no charge against us of any wrong-doing,thatwearescampsorscoundrels,orhaveinjuredtheminanyway;theyknowtoo,andhavehadtoconfessit,thatourdoctrineistheexacttruth;yettheyare so full of poison that theywould bear with the world full of nothing butdesperatevillainsratherthanwithusandours.

So there are many excellent, honorable, learned and otherwise uprightpeople,whoaresofilledwithanger,envyandhatred,andaresoembitteredbyit,thattheyareunconsciousofit,andarefullysatisfiedthattheyaredoingitbyvirtue of their office or for the sake of righteousness. For their excuse is tooplausible,andsodelusive thatnoonedareaccuse themofbeinganythingelsethan upright, pious people. So their hearts at last become hardened, theystrengthenandhardenthemselvesinthepoisonousvice,andsinagainsttheHolyGhost.Foritisatwo-foldwickedness;firstthattheheartisfullofanger,hatredand envy; secondly, that it is not acknowledged to be sin or evil, but is to becalledvirtue,whichisequivalenttosmitingGodonthemouthandmakinghimoutaliar.

Notice,forthisreasonChristwarnssodiligentlythateveryonebespeciallycarefulatthispointlesthebedeceivedbythishypocrisyandfalseappearance.For no one believes how such a simple statement can be so far-reaching and

affectsuchgreatpeople.Forbythesewords,ashesays:"Ifthoubringthygifttothealtar"heshowsclearlythatheisspeakingofthosewhoserveGod,andclaimto be the true children ofGod, and are reputed to be the best of all.What iswrongwiththem,then?Nothing,exceptthattheirheartisstickingfullofhatredandenvy.Dearfriend,ofwhataccountisitthatyouareincessantlyfastingandpraying,givingallyourmoneyforGod'ssake,andcastigatingyourselftodeath,anddoingeversomanygoodworks,morethanalltheCarthusians,whilstatthesametimeyou ignore thecommandofGodthathewishes tobeobeyed?Thatyoumake no conscience of reviling and calumniating others, and yetwish topresentagreatsacrifice?Justasifonehadcausedwarandmurder,andhadshedmuch blood, and afterward paid a thousand ducats for havingmasses said forthosewhowerekilled;orifsomeonehadstolenagreatsumofmoney,andthenwouldgivealmsforGod'ssake.ThustheydeceiveGod(yes,themselves)withtheprettypretense,thathemustnowregardthemasgenuinelivingsaints.

Thereforehesaysnow:Doyouwish toserveGodandpresentanoffering,andhaveyou injuredanyone,ordoyoucherishangeragainstyourneighbor?thenknowatoncethatGodwillnotacceptyouroffering,butlayitrightdown,anddropeverythingandgofirstofallandbereconciledwithyourbrother.BythishemeansnowallworksthatonecandotoserveorpraiseGod(forinthosedaystherewasnobetterworkthantooffersacrifice);andherejectsitentirely,andcommandsthatitbedroppedatonce,unlessyourheartfirstassuresyouthatyou are reconciledwith your neighbor and do not know of cherishing any illwill.Ifthisbedone,thencome(sayshe),andofferthygift.Thisheadds,sothatnooneshouldthinkthathewishestorejectordespisesuchagift.Foritwasnotanevilact,butoneorderedandcommandedbyGod;butthatisevil,andutterlyspoilsitall,thattheydisregardthehighercommandsofGodanddespisethem.Thatismakinganabuseofsacrificesagainstyourneighbor.

Thereisalsoanabuseinregardtothismatterthatisofmoreconsequence—thatoneseekstherebytobesaved,toatoneforsin,andtorelyuponitandhaveconfidencebeforeGod;ofthiswetreatelsewhere.Initselfitisagoodwork;justas all other works of public worship, as praying and fasting, are not to bedespisedorneglected,wheretheirintentionanduseareproper,namely,thatonedoesnotdothemtherebytomeritheaven,andwhentheheartisallrighttowardsourneighbor,andthusbothfaithandlovearepureandright.Butifthouprayestandfastest,andyetalongwith thisspeakestevilof thyneighbor,defamesandslanderestpeople,thymouthindeedspeaksholywordsandeatsnothing;butit

meanwhilepollutesanddefilesitselfwiththyneighbor,againstthecommandofGod.

ThereforeherebukesandforbidssuchfastinginIs.lviii.3,wherewiththeymortifiedtheirbodiesandmadepretenseofgreatdevotion,andhesays:Beholdin the dayof your fast ye find pleasure, and exact all your labors.Ye fast forstrifeanddebate,andtosmitewiththefistofwickedness:yeshallnotfastasyedothisday,tomakeyourvoicetobeheardonhigh,etc.Andhefurtherteacheshowwearetofastproperly:IsnotthisthefastthatIhavechosen?toloosethebandsofwickedness,toundotheheavyburdensandtolettheoppressedgofree,etc.Break thybread to thehungry,andwhen thouseest thenaked,coverhim,etc.Hereyouseehowheischieflyconcernedaboutourloveforourneighbor.

V.25,26.Agreewiththineadversaryquickly,whilethouartinthewaywithhim; lest at any time the adversary deliver thee to the judge, and the judgedeliver thee to theofficer, and thoube cast intoprison.Verily, Isayunto thee,Thou skall by no means come out thence, till thou hast paid the uttermostfarthing.

Ill the previous text he preached to himwho had injured his neighbor orwasangryathim:butherehetellshowheistoactwhoisinjured;andhecarriesoutthefigurethathehadintroduced,namelytheusualcoursetakenbeforeacourt,when two parties are opposed to one another, one accusing, the other beingaccused,andthejudgepronouncingsentenceandpunishingtheguiltyparty;andhe means only to say that he who injures another should peaceably becomereconciledwithhim;thattheother,however,shouldconsenttobereconciledandcheerfullyforgive.Thisisnowalsoafinepoint,andheremanycanverynicelycoveroverandadorntheirscoundrelism,bysayingthattheywillgladlyforgive,butnotforget.Forthereiseverthepretenseathand,ofwhichIhavespoken,thatangeragainstthewrongisreasonable,andtheythinktheyareactingwithgoodreason,andallisrightandproper.

Thereforehewarnshereagain,andshowsthatinthiscommandmentnotonlyiswrath forbidden,but it is also commanded thatweare cheerfully to forgiveandforgettheharmthathasbeendonetous:asGodhasdonewithus,andstilldoes, when he forgives sin, that he blots it out of the record altogether andremembersitnomore;yetnotsothatonemustorcaninsuchmeasureforgetit,thatonedaredneverthinkofitagain;butinsuchawaythatyoucanhavejustasfriendlyahearttowardsyourneighborasbeforeheinjuredyou.Butifthestump

remains inyourheart, so thatyouarenotas friendlyandkind towardshimasbefore, then it cannot be said that you have forgotten, not even that you haveheartilyforgiven,andyouarestilltheknavewhocomesbeforethealtarwithhisgiftandmeanstoserveGod,whilsthisheartisyetstickingfullofanger,envyandhatred.Butvery fewpeoplepay regard to this; theyallwear thebeautifulmask,theydonotseehowtheirheartstandsinrelationtothiscommand,whichinshorttoleratesnowrathorill-willagainstone'sneighbor.

Itistrue,asabovesaid,thatangertheremustandshallbe;buttakecarethatitbeproperlyapplied,andrememberthat thouartcommandednottobeangryonthineownaccount;butforthesakeofthineofficeandofGod,andthatthoumust not confound the two, thy person and office. For thine own person thoumust not cherish anger against any one, however badly thou art injured; butwherethineofficerequiresit,theremustthoubeangry,eventhoughnoharmhasbeendonetothyperson.Thusapiousjudgeisangryatacriminaltowhomhewishes no harm for his own person's sake, and whom he would rather leaveunpunished,andhiswrathproceeds fromaheart inwhich there isnothingbutlovetowardshisneighbor,anditisonlytheevildeedthatistobepunishedthatmust bear the wrath. But if thy brother has done something against thee andangeredthee,andasksthyforgiveness,andceasestodoevil;thentheangeralsomustsubside.Whencecomesthenthesecretspitethatthouneverthelessartstillcherishing in thyheart,when thecauseandoccasionof theanger isgone,andinstead thereof other acts appear showing that the man is converted and hasbecomeatotallydifferentman,andhasbecomeanewtree,withnewfruits,whonowlovesandhonorstheesupremely,sothatheblamesandrebukeshimselfonthyaccount?ThoumustbeforeGodandalltheworldbeadesperateman,ifthoudostnotagainshowthyself thus towardshimandheartily forgivehim,so thatthesentenceisproperlypronouncedagainsttheethat.isthreatenedhere.

V.27,28,29,30.Yehaveheard that itwas said to themofold time,Thoushalt not commit adultery: But I say unto you, That whosoever looketh on awomanto lustafterherhathcommittedadulterywithheralready inhisheart.And if thy right eye offend thee, pluck it out and cast it from thee: for it isprofitablefortheethatoneofthymembersshouldperish,andnotthatthywholebodyshouldbecastintohell.Andifthyrighthandoffendthee,cutitoffandcastit fromthee: for it isprofitable for thee thatoneof thymembersshouldperishandnotthatthywholebodyshouldbecastintohell.

This isabitofsaltagainst the teachingof thePharisees;he treats in itof two

things—firstofadultery,thenofcuttingoff.Concerningadultery,theyhadgiventheliteralmeaningtothefifthcommandment,andtaughtthus:Thereisnothingmoreforbiddenthantherealactofadultery;andtheydidnotregarditasasiniftheywereatheart inflamedwith lustandevildesire towardsanother,andalsooutwardlyrevealedthiswithuglywordsandimmodestgestures,andthisdidnoharmtotheirsanctityiftheyonlydidotherwisegoodworks,diligentlysacrificedand prayed, etc. That was not teaching the commands ofGod, but pervertingthem; itwasnotmaking thepeoplepious,butonlyworse; itwasgiving roomandpermissionforallsortsofsinandunchastity.Buthereyouhearadifferentmaster,whoshowstheirsanctitytobesinandshame,andthrowstruelightuponthiscommandment,ariddecidesthatadultery.iscommittedalsowitheyes,ears,mouth,yesmostofallwiththeheart;aswhenonelooksatawoman,orsportswithher,yesthinksofherlustfully.

Nowseehowmattersmusthavestoodamongthispeople,andwhatkindofpeople Christ had to deal with, since not only the great, common crowd, butthosewho stood above other people and ought to teach and control them, notonlypermitsuchthings,butdothemthemselves,andincreasetheoccasionforadultery,andyetwishtobecountedpiousif theyonlydonotactuallycommitadultery;althoughitiseasytocalculatehowpiousandchastepeoplecanbeforworks' sake, if somuchallowancebemade, and they can carry it so far as tohave their heart full of eager lust, that also reveals itself by all sorts of signs,words and gestures towards each other.What else can then followbut the actitself, if opportunity offers?Or, how is he therefore somuch themore pious,although he cannot perform the deed that hewould like to accomplish and isunceasingly lusting after it in his heart? Just as a wretch canwish to see hismasterdead,althoughheislyinginprison,andwouldliketokillhimhimself,ifhecouldonlygetathim:arewethereforenottocallhimamurderer,oreventocounthimpious?

But do you say: If that be true, that also with a look adultery can becommitted, what are we then to do?Men andwomenmust live together andhavedailyintercourse.Orarewetorunoutoftheworld,orpunchoutearsandeyes,andhaveourheart tornout?Answer:Christdoesnothereforbidthatwearetolivetogether,eat,drink,yes,evenlaughandbemerry;thatisallstillfreeof harm, if only theone feature bewanting, thatmeans, to lust after her. It istrue,theJewstrytohelpthemselvesoutinthisway,bysayingthereisnosin,ifonelovesanotherwiththoughtsandsigns;justastheydonotregarditassinto

be angrywith a neighbor andbe hostile to him at heart; so that onemust notcondemn the whole nation and so many holy people, as if they were allmurderers and adulterers. Therefore they must apologize for thesecommandments,thatoneisnottointerpretthemsostrictly;but,asourlearnedmenhavesaid:Thesemaybegoodcounselsfortheperfect,butnobodyisboundby them; and they have gone so far in this matter that there has been greatdisputinganddoubting,whetherbadconductwithawhore,outsideofmarriage,isevenasin;anditisinfactnowinItalyamongrespectablepeoplecountedanhonor, so that one almost regards those as holy who go no farther than this.Again, however, there are those who have narrowed it down altogether toomuch,andwanttobesoveryholy,thattheyforbidevenlookingatanyone,andhave taught that all association ofmale and female persons is to be avoided.Hence come the excellent saints that have run away from the world into thewildernessand intomonasteries,so that theymayshut themselvesoff fromallseeingandhearing, fromalldealingandfellowshipwith theworld.ButChriststatestheoppositeofboththeseextremes;hewillnotletthecommandofGodbesotwisted;andsuchcounselbegiveninthematterastogivealoosereintounchastityandvillainy.Forhesaysinplainandclearwordsthathewholooksatawomanwithevildesireisanadulterer,andsentenceshimbesidestohell-fire,whenhesaysitisbetterthatoneshouldputouthiseyethanthatthewholebodyshouldbecastintohell.Andhealsodoesnotwantsuchsaintsasrunawayfrommankind.Forifthatweretobetherule,thetencommandmentswouldnowherebeneeded.ForifIaminthewilderness,separatedfromeverybodyelse,noonecan thankme for not committing adultery,murdering and stealing; and I stillmay think meanwhile that I am holy and have violated none of the tencommandments,whichhoweverhavebeengivenbyGodfortheveryreasonthathemay teach us howwe are to live aright in theworldwith reference to ourneighbor.

Forwearenotsomadethatwearetorunawayfromoneanother,butaretolivetogetherandsharebothgoodandevil.Foraswearemen,wemustalsohelptobearallsortsofhumanmisfortunesandthecursethathasfallenuponus,andsoprepareourselvesthatwecanliveamongbadpeople,sothateveryonemaythereprovehisholinessandnotlethimselfbemadeimpatient,sothathefleesaway.Forwemustliveuponearthamongthornsandthistles,inastateofaffairsthat abounds in temptation, opposition and trouble. And you have not helpedyourselfintheleastthoughyouhaverunawayfromthemultitude,andyetcarryalongwith you the samebad companion, that is the lust and evil passion that

adherestofleshandblood.Foryousurelycannotdenyyourfatherandmother,though you are alone and locked up, nor can you throw away your flesh andbloodfromyouandletitlie.Thecommandisnottoliftyourfootandrunaway;but abide in your lot, bravely to stand and contend against all manner oftemptation,andpatientlytoforceyourwaythroughandconquer.

Therefore Christ is a trueMaster, who teaches you not to run away frompeople,nortochangeyourplace;buttolayhandsuponyourself,andcastfromyou the eye or the hand that offends you, that is, to remove the occasion ofsinning,whichistheevillustanddesirethatsticksinyourselfandcomesoutofyourheart. If thisbeoutof theway,youcaneasilywithout sinbeamong thepeopleandhaveintercoursewitheverybody.Thereforehesaysplainly(asabovesaid): If thou lookest upon a woman to lust after her, thou hast committedadulterywithherinthyheart.Hedoesnotforbidyourlookingather;forheisspeaking to thosewhomust live in theworld among thepeople, as thewholepreviousteachingofthischapterandalsothatwhichfollowsabundantlyshows.Buthemeansthatwearetoseparatefromeachotherthelookingandthelusting.

Youmaylook,indeed,atanywomanorman;butonlybecarefulthattherebenolusting.FortothisendGodhasordainedthateveryoneshouldhavehisownwifeorherownhusband,sothateveryonemayproperlygratifybothlustanddesire.Ifyoudonotgobeyondthisyouhavehissanction,andheaddshisblessingtoit,andissatisfiedwithit,ashisordinanceandcreature.Butifyougobeyondthis,andarenotsatisfiedwithwhatGodhasgivenyou,butgolustingand gaping after others, then you have already gone too far, and haveconfoundedthetwo,sothatthelookingisspoiledbythelusting.

Thisisalsothechiefcauseofadultery,thatisalwaysapttohappenwhenonedoesnotregardGod'swordinreferencetohiswife,asthatwhichGodgiveshimandblesses,but at the same timehe fixeshisgazeuponanotherwoman; thensoontheheartgoesaftertheeyes,sothatlustalsoanddesireareadded,whichIoughttohaveformywifealone.Asidefromthis,fleshandbloodisovercurious,sothatitissoondiscontentedwithandtiredofthatwhichithas,isgapingaftersomethingelse,andthedeviladdshispromptings,sothatoneseesnothinginhiswifebutwhatisfaultyandfailstoseewhatisgoodandpraiseworthy.Henceitcomes topass thateveryotherwoman ismorebeautifulandbetter inmyeyesthan my own wife; yes, many a one who has a really beautiful, pious wife,allowshimselftobesoblinded,thathedislikesher,andattacheshimselftoanugly,shamefulpiece.

Thereforethiswouldbethetrueartandstrongestsafeguardagainst thissin(asIhaveelsewheremorefullyexplained,ofmarriageandweddedlife),ifeveryone would learn rightly to regard his spouse according to the word of God,whichisthemostprecioustreasureandbeautifulornamentthatonecanfindinamanorwoman,andwouldmirrorhimselfinit;thenhewouldloveandesteemhisspouseasadivinegiftandtreasure,andwouldthinkthusifheseesanother(evenifshewereprettier thanhisown):Isshepretty?well,she isnotsoverypretty, and if shewere the prettiest on earth, I have at home amore beautifulornament inmywife thatGod has givenme, and has adornedwith hiswordabove all others, even though she be not beautiful in body, or be otherwisedefective.ForifIlookatallthewomenintheworld,IfindnooneofwhomIcanboastasIcanofminewithagoodconscience:ThisoneGodhasbestowedupon me and placed within my arms, and I know that he and all angels areheartilypleasedifIclingtoherwithloveandfidelity.WhyshouldIthendespisethispreciousdivinegift,anddevotemyselftoanother,inwhomIfindnosuchtreasureandornament?

See,Icouldeasilylookatallwomen,andtalkwiththem,laughandbemerryinsuchawaythatstillthereshouldbenolustanddesireonmypart,andIwouldnot let any one seem to be so beautiful or desirable to me, that I would actcontrary toGod'swordandcommand;and though Iwas temptedby fleshandblood,yetIdidnotneedtoconsent,norallowmyselftobeovercome,butIhadtocontendbravelyagainstitandconquerthroughthewordofGod,andtoliveintheworldinsuchawaythatnoone'swickednesscouldmakemewicked,andnoenticementcouldmakemeanadulterer.ButbecauseonedoesnotseeorregardthiswordofGod, ithaseasilyhappened, thatonebecomes tiredofhisspouseandaversetoher,andprefersanotherandcannotresistthelustanddesire.Forhedoesnotknowtheart,thathecanrightlyregardhisspouseaccordingtothebeautyandornamentwithwhichGodhasclothedherforhim;heseesnofurtherthanaccording to theeyes,ashiswifeappears tohimill-shapedor faulty,andanotherprettierandbetter.Soyouunderstandwhenlookingatawomanissin,orisnotsin,namely,thatoneisnottolookatanotheraseveryoneistolookathiswife.

Yetwearenothereto-spanthebowtootightly,asifoneweretobedamnedbecause,whentempted,hefeelsthatthislustanddesiretowardsanotherbeginsto arise. For I have often said that it is profitable to live in flesh and bloodwithout sinful, evil inclination, not only in thismatter, but also against every

commandment. Therefore moralists have made this distinction, with which Iconcur:thatanevilthought,withoutassent,isnotamortalsin.Itisnotpossible,ifsomeonehasoffendedyou,thatyourheartshouldnotfeel,orbemoved,andbegintoheavetotakevengeance.Butthatisnotyetcriminal,ifitonlydoesnotdetermine and proceed to do harm, but resists this inclination. So also in thiscase; it is not possible to prevent the devil from shooting into the heart evilthoughtsandlust.Butthentakecarethatthoudostnotallowsucharrowstostickthereandgrowfast,buttearthemoutandthrowthemaway,anddoaslongagowastaughtbyoneoftheancients,whosaid:"Icannotpreventabirdfromflyingovermyhead;butIcaneasilypreventitfrommakinganestinmyhair,orbitingoff my nose." Thus it is not in our power to prevent this or some othertemptation, so that thoughts do not occur to us: if we only stop with theiroccurring to us, so that we do not admit them, although they knock foradmittance,andpreventtheir takingroot, lest theymight leadtoconsentandapurposetosin.Butnevertheless it isstillsin,but it is includedin thecommonforgiveness,becausewecannotliveinthefleshwithoutcommittingmanysins,and every one must have his devil; as also St. Paul complains about the sin(Rom.vii. 17) thatdwells inhim, and says, thathe finds inhis fleshnogoodthing,etc.

That, however, some have here raised the question, and pointedly askedwhether it is sinful for aman to desire tomarry awoman or for awoman todesiretomarryaman,issilly,andbothquestionsarecontrarytoScriptureandtonature.Forwhenshouldpeoplemarry,iftheywouldnothavedesireandloveforoneanother?Yes,thatisthereasonwhyGodhasgiventhiseagerdesiretobrideandbridegroom,otherwiseeveryonewouldfleefromandavoidmarriage.Thushe has also commanded in the Scriptures, that both,man andwoman, shouldloveeachother,andheshowsthathejsgreatlypleasedwhenhusbandandwifearewelladaptedtoeachother.Thereforethisdesireandlovemustsurelynotbelacking,andit isveryfortunateandagreeable if itonly lastsa longwhile.Forwithoutthis,troublecomes,bothfromtheflesh thatonesoonbecomestiredofthis state, and is unwilling to bear thediscomfort that comeswith it; and alsofrom (hedevil,whocannotbear to see twomarriedpeople treating eachotherwithtrueaffection,anddoesnotrestuntilhegivesoccasiontoimpatience,strife,hatredandbitternessbetweenthem;sothatit isanartnotalonenecessary,butalsodifficult,andpeculiartoChristians,toloveone'swifeorhusbandproperly,sothatonemaybearthefaultsoftheotherandallsortsofcarnalmisfortune.Atfirstitallgoesverywell,sothatforlove(asitissaid)theyarereadytoeateach

other up; butwhen the novelty is over, then comes the devilwith satiety, andtries to robyou toomuchofdesire in thisdirection,andexcite it toomuch inanother.

Letthissufficeforthetopicoflustanddesire.ButwhatarewetosayaboutthewayChristspansthebowwhenhesaysthatwearetopluckouttheeyeandcut off the hand if it offends us? Are we then to cripple ourselves, makeourselveslameandblind?Thenwewouldhavetotakeourownlife,andeveryonebecomeaselfmurderer.Forifwemustthrowawayeverythingthatoffendsus,we,wouldhavefirstofalltotearoutourheart.ButwhatelsewouldthatbethantodestroyallnatureandthecreaturesofGod.Answer:hereyouseeclearlythatChristinthischapterisspeakingnotatallofmereworldlyaffairs,andthatall such expressions that occur here and there in theGospel (such as to denyone's self,hateone's soul, forsakeeverything,etc.,)donotbelongatall to thesphere of secular affairs or the civil government, nor.are to be understoodaccordingtothestatutesoftheoldSaxons,asthejuristscallthem,topluckouteyes, to cut off the hand, and such like; or how could this life and civilgovernmentendure?Butheisspeakinghereofspirituallifeandspiritualaffairs,in which one does not externally, corporeally, and in the sight of the world,throwawayhiseyeorhishand,denyhimselfandforsakeall things,butinhisheartandinGod'ssight.Forheisnotteachinghowtousethefistorthesword,or to control life and property, but only the heart and conscience beforeGod;thereforewearenotatalltoapplyhiswordsinthesenseofthelegaltermsorthoseofseculargovernment.

InthiswayhespeaksalsoinMatt.xix.12,aboutcastrating,wherehealludestothreekindsofcastratedonesoreunuchs.Thefirstandsecondaresuchasareeunuchsnaturallyoraremadesuchbythehandsofmen;thesetheworldandthejurists call castrated. But the third kind are such as have made themselveseunuchs for the kingdom of heaven's sake; these are called castrated, notexternally', in their body, but in heart or spiritually; not in aworldly sense ormanner, but (as he says) for heaven's sake. For with worldly matters he hasnothingtodo.Thusalsohere,wearespirituallytotearouteyes,hand,heart,andleteverythinggo,thatitmaynotoffendus;andyetliveinthisworld,wherewecannotdowithoutanyofthesethings.

This is nowwhat is heremeant: If thou feelest that thou art Looking at awoman with an evil desire, then tear out that same eye or sight (as beingforbiddenbyGod)notof thebody,butof theheart, fromwhich lustfuldesire

comes; thenthouhastrightlypluckeditout.For if theevildesire isoutof theheart,thentheeyewillnotsin,noroffendthee,andthoulookestnowuponthatwomanwiththesamebodilyeyes,butwithoutdesire;thouwiltbejustasifthouhadstnotseenher.FortheeyeofwhichChristspeaks,whichwastherebefore,andiscalledtheeyeoflustordesire,isnolongerthere,althoughthebodilyeyeremains uninjured. Thus he speaks also about the castrated. If the heart hasresolvedtolivechastelywithoutmarriage(ifithasgrace)thenithasmadeitselfa eunuch for the kingdom of heaven's sake, and does not need to injure anymemberofthebody.Inshort,itissuchacastratingandpluckingoutthatneitherafistnorahangmancando,butthewordofGodintheheart.

Therefore those are fools who transfer these and similar sayings from thespiritual to the secular sphere, as if Christ had taught what was contrary tosecular rule, yes, contrary to the natural order of things.Therefore some havemade such fools of themselves that, through impatience and despair of beingable to fight against flesh and blood, they have gone so far as to help [i. e.castrate?] themselves, so that the bishops in the councils had to forbid thepractice. That all comes of a misunderstanding, that they do not distinguishbetween the ruling and doctrine ofChrist and of theworld; they abide by thegrossconceptionofcastration,sothattheythinknofurtherthanhowtheworlddesignates andunderstands it in its sphere:whilstChrist himself excludes thisunderstandingofit,andtakesitaway,anddistinguishesthosewhoarecastratedby nature or by human hands (whether by their own or those of others,) andcontrasts them with those who are castrated neither by men's hands nor bynature;wherebyheclearlyshowsthatheisspeakingaloneofspiritualcastration,since the body with all its members is entire and uninjured, and yet has notsexualdesireasothershave,whichcannotbecutoutof fleshandblood,eventhoughoneweretorobhimselfofhisnaturalmembers:astheysaythemselves,that sucheunuchsorcastratedpersonshavemoredesire foror love towomenthan any others; therefore also great kings (or queens) have preferred suchpersonsaschamberlains,onaccountofthegreatfidelityandlovetheyhaveforwomen.

Butitappearsalso,thatChristoftenonotheroccasionsusedthisexpression:"Ifthineeye,orhand,orfoot,offendthee."Fortheyareappliedelsewhereinthegospel,alsotoothermatters,insuchawaythatheuseditasacommonsaying,andapplieditasacommoncomparisontoallkindsofsin,thatoneshouldnotyield to the occasion and inclination to sin; here, however, it is significantly

appliedtoaparticularcase,namely,toadultery,sothatthecommandistopluckout theeye that isabout tooffendusbyevildesire: foradultery iscommonlyoccasionedby looking,andcomes into theheart through theeyes, ifonedoesnot resist the temptation. Thus he employs the same words with reference toanother mode of giving offence, (Matt, xviii. 8 sq.) so that he calls it anoffendingeyeorhand, ifapreacherand teacher,ora lordand tyrant, seeks tomisleadtheefromthetruthandtruedoctrine;andhebidstheetotearitoutandcast it from thee, so thatonemaysay:Thouart it is truemyeyeorhand,mymasterorruler;butifthouwishesttoturnmefromthetruthtofalsefaith,ortocompelmetodoevil,Iwillnotfollowthee,etc.

V.31,32.Ithathbeensaid.Whosoevershallputawayhiswife,lethimgiveherawritingofdivorcement:butIsayuntoyou,Thatwhosoevershallputawayhiswife,savingforthecauseoffornication,causethhertocommitadultery:andwhosoevershallmarryherthatisdivorcedcommittethadultery.

Here we see clearly how they wrested this commandment, giving room andlibertyenoughtoviolateit,andyetnotcountingtheirconductsinful,iftheyonlydid not make too glaring an exhibition of it by open adultery; for they werepermitted,ifonedislikedhiswifeandwantedtoberidofher,andhadbecomefond of anotherwoman, that hemight leave her and court another that betterpleased him; and, although the latter had another husband, they could easilyinduce him to dismiss his wife, so that he had to put her away, and yet sheshould not be said to be taken by violence. Thus it was also a small matteramong them,whetheronehadhad sexual intercoursewith anotherwoman, sothathe thereby tookher towife;as theyatanyratewanted tohavemore thanone wife; and they had indeed brought things to such a pass that every onewithoutqualmsofconscienceactedinthemattero^marriageanddivorcejustashe pleased. Therefore, Jesus takes up also thismatter of divorce, rebukes andcondemns their knavery and abuse of the permitted divorce, to instruct theirconscienceshowoneisproperlytoproceedinthismatter,sothatonedoesnotgo too far and act contrary to the commandment. He touches upon it here,however, only in a few words; for afterwards, in the nineteenth chapter, hediscussesitmoreatlarge.

Howarewenow,however,toproceedinmatterspertainingtomarriageanddivorce? I have said thatwe are to leave this in the hands of the jurists, andcommitted to the secular government, because marriage is quite a secular,external thing,aswife,child,houseandhome,andother things thatbelong to

the authority of the government, as this is altogether subject to the reason,Genesis I. Therefore, what the civil authority and wise people determine andordain in reference to thismatter according to right and reason, with that weshouldbecontent.ForalsoChristdoesnothereappointorordainanythingasajurist or ruler, in external matters; but only as a preacher he instructs theconsciencesso thatwerightlyuse the lawconcerningdivorce,not forknaveryandpersonalwantonness, contrary to thecommandofGod.Thereforewewillnotheregoanyfurtherthantoseehowthematterstoodamongthem,andhowthoseshouldconductthemselveswhowishtobeChristians;forwiththosewhoarenotChristianswehavenothing todo (as thosewhomustbegovernednotwiththeGospelbutwithcompulsionandpunishment),sothatwemaykeepourofficepure,andnotgraspaftermorethaniscommittedtous.

InDeuteronomyxxiv.iand4weread:"Whenamanhathtakenawifeandmarriedher,and itcome topass thatshefindnofavor inhiseyes,becausehehathfoundsomeuncleannessinher;thenlethimwriteherabillofdivorcement,andgiveitinherhand,"etc.;butaprohibitionisatonceappendedtothis,thatthesameman(ifheafterwardswouldliketohaveheragain)"maynottakeheragaintobehiswife,"etc.Now,thislawtheysoonlearned,andbravelyabused,sothateveryoneeasilydiscardedanddismissedhiswife,whenhewastiredofher,andlongedforanother(thoughMosesallowedsuchdismissalonlywhenhefound"someuncleannessinher"onaccountofwhichtheycouldnotwellremaintogether); and they took such liberties in thismatter that they themselves sawthat their custom was blameworthy and quite too wanton, and they thereforeaskedChrist,Matt.xix.3:"Isitlawfulforamantoputawayhiswifeforeverycause?" He gives them an answer, too, and reads them a sharp text besides,whichtheyhadneverheardbefore,andconcludesjustashere,thatbothhewhogives the bill of divorcement (except for fornication), and marries another,commits adultery, and decides that she also commits adultery who marriesanother. (For otherwise she could not commit adultery, if she remainedunmarried.)Therebyhenotonlyrebukesthemforactingwantonlyinthematterofdivorcement,butteachesthattheyshouldnotpracticedivorcementatall,or,iftheydo,bothpartiesshouldremainunmarried,andconcludes thatdivorcing isalwaysacauseofadultery.

To their question, "Why did Moses then allow such divorcement?" heanswers: "Because of the hardness of your hearts Moses suffered you to putawayyourwives."Notthatitwascommendableorwelldone;butthatyouare

suchvileandrudepeople,thatitisbettertoallowthisthanthatyoudoworse,causemiseryormurder,orlivetogetherinperpetualhatred,discordandenmity:asityetmightevenbeadvisable(ifthetemporalauthoritiesshouldsoorderit),onaccountofsomequeer,self-willed,stubbornpeople,whoareneversatisfiedwith anything, and are not at all adapted formarried life, that they should beallowed to separate from one another. For government cannot otherwise becarried on; on account of the badness of the people one must often yieldsomething,thoughitbenotwelldone,lestsomethingworsemayhappen.

Thus it is now settled, that thosewhowant to be Christians are not to bedivorced,buteachtoretainhisorherspouse,andbearandexperiencegoodandevilwiththesame,althoughheorshemaybestrange,peculiarandfaulty;or,iftherebeadivorce, that thepartiesremainunmarried;and that itwillnotdo tomake a free thing out of marriage, as if it were in our power to do with it,changingandexchanging,asweplease;butitisjustasJesussays:"WhatGodhasjoinedtogetherletnotmanputasunder."

Fortroublehereisowingsolelytothefactthatmendonotregardmarriageaccording toGod'sword as hiswork and ordinance, do not pay regard to hiswill,thathehasgiventoeveryonehisspouse,tokeepher,andtoendureforhissake the discomforts thatmarried life bringswith it; they regard it as nothingelse than a mere human, secular affair, with which God has nothing to do.Thereforeonesoonbecomestiredofit,andifitdoesnotgoaswewish,wesoonbegin to separate and change. Then God nevertheless so orders it, that wetherebymake itnobetter;as it thengenerallyhappens, ifonewants tochangeand improvematters,andnoonewants tocarryhiscross,buthaveeverythingperfectlyconvenientandwithoutdiscomfort,thathegetsanexchangeinwhichhefinds twiceor ten timesmorediscomfort,notalone in thismatterbut inallothers.

Foritcannotbeotherwiseuponearth;theremustdailymuchinconvenienceanddiscomfortoccurineveryhouse,cityandcountry;andthereisnoconditionuponearthinwhichonemustnothavemuchtoendurethatispainful,bothfromthosethatbelongtohim,aswife,child,servants,subjects,andexternallyfromneighborsandallkindsofaccidentalmishaps.Whennowoneseesandfeelsthis,he is soon tired of his condition and discontented with it, or breaks out withimpatience, scolding and cursing; and if he cannot avoid or get rid of thisannoyance,hewillchangehiscondition,thinkseveryone'sconditionandstatebetterthanhisown,andwhenhehasbeenlongchangingabouthefindshehas

beengoingfartherandfaringworse.Fortochangeissoonandeasilydone;butto improve isdoubtful and rare.Thiswas thecase, too,with the Jews in theirmarriagechangingsanddivorces.

Therefore in this matter we ought to do as we have always taught andexhorted: Ifonewants toundertakeanything thathewishes tobeblessedandsuccessful,alsointemporalaffairs,asinmarrying,remainingathome,acceptingaposition,etc.,thatheappealtoGodandseekcounselfromhimwhoistogiveit,andwhoseitis.ForitisnotatriflinggiftofGod,ifonegetsapious,tolerablygoodwife:whyshouldyounotthenpraytohimthathemaycauseittoturnoutwell? For the first eager and curious desire will not accomplish this, or givepermanence, ifhedoesnotaddhisblessingandgivesuccess,andhelptobearthe occasional discomfort. Therefore, thosewho do not do this, but rush intothingsoftheirownaccord,asiftheyneedednohelpfromGod,anddonotlearnto adapt themselves to circumstances, they deservedly realize in them a realpurgatoryandhellishtorment,withoutthedevil'shelp;andbecausetheybearnotroublewithpatience,buthaveselectedjustwhatsuitedthembest,andwanttosetasideand ignore thearticle that iscalled forgivenessofsin; theyhaveasarewardarestless,impatientheart,andsomustsufferdoublemisfortuneandgetnothanksforit.Butwehavesaidenoughofthiselsewhere.

Butyouask:Istherethennoreasonforwhichtheremaybeseparationanddivorcebetweenmanandwife?Answer:ChriststateshereandinMatthewxix.9,onlythisone,whichiscalledadultery,andhequotesitfromthelawofMoses,whichpunishesadulterywithdeath.Sincenowdeathalonedissolvesmarriagesandreleasesfromtheobligation,anadultererisalreadydivorcednotbymanbutbyGodhimself,andnotonlycutloosefromhisspouse,butfromthislife.Forby adultery he has divorced himself from his wife, and has dissolved themarriage,whichhehasnorighttodo;andhehastherebymadehimselfworthyofdeath, insuchawaythatheisalreadydeadbeforeGod,althoughthejudgedoesnot takehis life.BecausenowGodheredivorces, theotherparty is fullyreleased, so that he or she is not bound to keep the spouse that has provedunfaithful,howevermuchheorshemaydesireit.

Forwedonotorderorforbid thisdivorcing,butweask thegovernment toactinthismatter,andwesubmittowhatthesecularauthoritiesordaininregardtoit.Yet,ouradvicewouldbetosuchasclaimtobeChristians,thatitwouldbemuch better to exhort and urge both parties to remain together, and that theinnocentpartyshouldbecomereconciledtotheguilty(ifhumbledandreformed)

and exercise forgiveness in Christian love; unless no improvement could behoped for, or the guilty personwho had been pardoned and restored to favorpersistedinabusingthiskindness,andstillcontinuedinleadingapublic,looselife,andtookitforgrantedthatonemustcontinuetospareandforgivehim.Insuchcase Iwouldnotadviseororder thatmercyshouldbe shown,butwouldratherhelptohavesuchapersonscourgedorimprisoned.Fortomakeamissteponceisstilltobeforgiven,buttosinpresuminguponmercyandforgivenessisnot to be endured. For, as before said,we know already that it is not right tocompelonetotakebackagainapublicwhoreoradulterer,ifheisunwillingtodoit,oroutofdisgustcannotdo*it.ForwereadofJoseph,Matt.i.18sq.,thatalthoughhewasapiousman,yethewasnotwilling"totakeuntohimMaryhisespousedwife"(whenhesawthatshewaspregnant);andwaspraisedbecause"hewasminded toput her awayprivily," andnot lodge complaint against herandhaveherexecuted,ashemightwellhavedone.

Inadditiontothiscauseofdivorcethereisstillanother:ifoneofamarriedcoupleforsakestheother,aswhenonethroughsheerpetulancedesertstheother.So, if a heathen woman were married to a Christian, or, as now sometimeshappens, that one of the parties is evangelical and the other not • (concerningwhichPaulspeaks in1Cor.vii.13),whether insuchacasedivorcewouldberight? There Paul concludes: If the one party is willing to remain, the othershouldnot break the engagement; although they arenot of one faith, the faithshould not dissolve the marriage tie. But if it happens that the other partyabsolutelywillnotremain,thenlethimorherdepart;andthouartnotunderanyobligationtofollow.Butifafellowdesertshis.wifewithoutherknowledgeorconsent,forsakeshouse,home,wifeandchild,staysawaytwoorthreeyears,oras longashepleases (asnowoftenhappens),andwhenhehas runhis riotouscourseandsquanderedhissubstanceandwantstocomehomeagainandtakehisoldplace,thattheotherpartymustbeunderobligationtowaitforhimaslongashechooses,andthentakeupwithhimagain:suchafellowoughtnotonlytobeforbidden house and home, but should be banished from the country, and theother party, if the renegade has been summoned and long enoughwaited for,shouldbeheartilypronouncedfree.

Forsuchaoneismuchworsethanaheathenandunbeliever,andislesstobeendured than amiserable adulterer,who, though he once fell, can still reformagainandbefaithfulasbeforetohiswife;butthisonetreatsmarriagejustashepleases, does not feel himself under any obligation to abide as husband and

father with wife and children and perform his duty toward them, but holdshimselfsureofasafereceptionifthenotiontakeshimtoreturn.Butthisisthestateof the case:Hewhowishes tohavewife andchildmust staywith them,sharewiththemgoodandevil,aslongashelives;orifhewillnot,thatweteachhimthathemustdoitorbeentirelyseparatedfromwife,houseandhome.Butwhere these causes do not exist, their other defects and faults are not to becountedahindranceorleadtoadivorce,suchasquarrelsorothermishaps.Butif parties are divorced (says St. Paul), then let them on both sides remainunmarried.

Let this suffice for what is said on this subject in the text, for I haveelsewherewrittenenoughaboutit.Thechiefsafeguardagainstsuchdivorceandother domestic trouble is (as I have said) that every one learn to bear withpatiencecommonfaultsandmishaps inhisconditionandsurroundings,and tooverlook them inhiswife,andbeassured thatwecannothaveeverything justrightaswewouldhave it.Whyyoucannothave itotherwiseorbetter inyourown body, andmust put upwith all sorts of filth and disagreeableness that itdailycausesyou;so that ifyouwere to throwawayeverything that isuncleanabout it,youwouldhave tobeginwith thebelly thatnourishesyouandhas tokeepyoualive.

Ifnowyoucanendure this inyourbody, so that itmakesa stench foryoubeforeyouareawareofit,orbeginstosuppurateandulcerate,sothatthereisnopurityinyourskin,andyoumakedueallowanceforallthis;yes,youshowallthe more care and love for it by waiting upon it, washing it, enduring andhelpingwhereanythingiswanting;whyshouldyounotdoithereinthecaseofyour own spousewhomGodhas given you, inwhomyouhave a still greatertreasureandwhomyouhavemorecausetolove?ForthereoughttobesuchloveamongChristiansasthatofeachmemberofthebodytowardseveryother(asSt.Paul often remarks), when one kindly regards the faults of another, himselfsympathizeswiththem,enduresandremovesthem,anddoesallhecantohelphis neighbor. Therefore, our principal duty is nothing else than simpleforgivenessofsin,bothinourselvesandtowardothers;sothat,asChristinhiskingdomwithoutintermissionisbearingwithandforgivingallmanneroffaults,soalsoweamongourselvesbearandforgiveinallconditionsandinallthings.MayGod allot to himwhowill not do this, that hemay never have rest, andmakehissinglemisfortuneorplaguetentimesworse.

V-33-37-Again, yehaveheard that it hathbeen saidby themofold time,

Thoushaltnotforswearthyself,butshaltperformuntotheLordthineoaths:ButIsayuntoyou,Swearnotatall;neitherbyheaven,foritisGod'sthrone:norbytheearth,foritishisfootstool;neitherbyJerusalem,foritisthecityofthegreatKing.Neither shalt thou swear by thy head, because thou canst notmakeonehair black or white. But let your communication be Yea, yea; Nay, nay; forwhateverismorethanthesecomethofevil.

This text has been spun outwithmany glosses, andmany a queer notion anderror has been drawn from it, so that many great doctors have been worriedaboutit,andcouldnotbecomereconciledtothebluntprohibitionherethatweare to "Swear not at all," but "let your communication beYea, yea, andNay,nay." So that some have stretched their conscience so tightly, that one doubtswhetheroneought to takeasolemnoathnot toavengehimselfwhenhe issetfreefromprison,orwhetherwearebyanoathtomakepeaceandatreatywiththeTurksorunbelievers,etc.Nowwecannotdeny thatChristhimselfandSt.Paul often took an oath; besides, it is said, in the Scriptures, that those arepraisedwhoswearbyhisname;sothatalsoherewemustmakeadistinction,sothatwerightlyunderstandthetext.

Butwehavebeentoldsufficiently,thatChristdoesnotwishheretointerferewith the secular authority andordinance,nor todetract at all from thepowersthatbe;butheispreachinghereonlyfortheindividualChristians,howtheyareto conduct themselves in their ordinary life. Therefore we are to regard theswearing as forbidden in exactly the same sense as above the killing and thelookinguponordesiringawoman.Killingisright,andyetit isalsowrong;todesireamanorawomanissin,anditisnotsin;butinthisway,thatwerightlydistinguish both, namely, that it is said to you and tome: if you kill, you dowrong; ifyoulookatawomantodesireher,youdowrong.But toa judgehesays:Ifyoudonotpunishandkill,youshallyourselfbepunished;likewisetoamarriedmanorwoman:Ifyoudonotcleavetoyourspouse,youdowrong.Soboth are right, that one is to kill and not to kill, to be and not to be with awoman; namely, that you do not bewrathful or kill, or look lovingly upon awoman,unlessyouarespeciallyauthorizedbyGod'swordorcommandtodoso.Ifyouarewrathful,however,whenGodcommandsyon,or ifyouhaveawifeaccording to the word of God, then each is right; for what God says andcommandsisaverydifferentthingfromwhenyoudoitofyourownaccord.

As you have understood that, so understand this also; that the prohibitionhereis,"Swearnotatall,"justashehasentirelyforbiddenkilling,sothatthere

maybenowrathintheheart; in likemanner, thatweshallkeepsoalooffrommanandwomanasnot tobe lookingat them,or thinkinguponthemtodesirethem.Anditwouldbeadangeroussermonifweweretoapplyittotheexerciseofgovernmentalauthorityortomarriedlife,andweretosaytothejudge,Thoushaltnotbecomeindignant,orgivepracticalproofofwrath;ortoaweddedpair,Thoushaltnot lookuponor lovethywifeorhusband:butwemust turnabouthereandteachtheopposite,saying:Thoujudgeshaltbeangryandpunish;andeveryoneshallhaveand lovehis spouse.How thendoesChrist sayonemustdesirenowoman,andhavenowrathinhisheart?Answer,assaidabove,heisspeakingofthewomanthatGodhasnotgivenyou,andofthewraththatisnotdemandedofyou,thatyouarenottohave.Butifitisdemandedofyou,thenitis no longer yours, but it is God's wrath, and no longer your desire, but thatwhich is given andordainedbyGod; for youhaveGod'sword for it that youshallloveyourspouseandnotdesireanyother.Thusalsoinregardtoswearing;wemustseetoit,ifwehaveGod'swordforitornot.

That he here insists so much upon the prohibition, that he does also inoppositiontotheirfalseteachers,whopreachedinthisway,thattakinganoathandswearing,althoughdoneneedlesslyandwithout thewordofGod,wasnotsin; yes, they had made a distinction (as Christ here shows) how one mightswear freely,andwhatoathsshouldbevalidornot;as, thatonemight readilyswearbyheaven,orby Jerusalem,orbyhishead; that thosewere littleoaths,anddidnothavemuchvalidity,ifonlythenameofGodwerenotinvoked;theyhadindeedatlastcarrieditsofarthatamereyeaornaywasofnoaccount,andtheyheldthatitmatterednothingiftheydidnotdoanythingwhichtheyhadnotsworn to do; just as they had taught in regard to killing, that one should notconsiderasecretangerandspiteassin;thesamealso,ifonewerehostiletohiswife,hadnodesireforherorloveforher,buthaddesireforanotherandprovedthisbylookingatherandsportingwithher,andbyothersigns.

Against such impure saints he began to preach, and says: If you do notbecomedifferentandmorepiousyouwillnotenterthekingdomofheaven.Thematterofswearingmustnotbetreatedasyouaredoing,whomakeitrightandvalidwhereandwhenyouchoose;butthecommandis,Youarenottoswearatall,neitherbythetemple,norbyJerusalem,norbyyourhead,aslittleasbyGodhimself;butletyourdealingswitheachotherbeyeaandnay,andabidebythat.ForthatisanabuseofthenameofGod,ifonetotheyeaornayaddsoathsandswearing,asifamereyeaandnaywerenotvalidorbindingunlessthenameof

God were added. There is also a further abuse, that people swear sothoughtlessly, as is now so commonly done,when they use the name ofGodwithalmosteveryword.Thatmustallbestrictlyforbidden;asalsocursingthatisdoneinGod'sname,ifitmustnotbedone.

For cursing is just like swearing,bothbeinggoodandbad.Forwe read inScripture that often holy people have cursed; thus, Noah curses his one son,Ham,andthepatriarchJacobpronouncedanevilblessingandacurseuponhisthree sons, Reuben, Levi and Simeon, alsoMoses against Korah; yes, Christhimself bitterly curses in the psalter his Judas, and in the Gospel the falseteachers;andPaul,Gal.i.9,cursesallteacherswhopreachotherwise(evenifitwereanangelfromheaven),thattheyshallbeanathema,thatis,condemnedandcursedbyGod; as ifwe should say:LetGodoppose themand totallydestroythem,andgivethemnomercyorgoodfortune.Sothetimemaycomewhenonemust curse, or do wrong. Thus, that we should now ask God's blessing uponpope, bishops and princes andwish them success, whilst theywithmaliciousschemesandwickedplottingsareseekingtoshedthebloodofpiouspeopleandtothrowGermanyintoconfusion;thatChristiansshouldnotdo,butshouldandmust say in regard to it: Dear Lord, curse, and hurl all their scheming to thebottom of hell. Hence, no one can rightly pray the Lord’s prayer withoutimplying a curse. For, when he prays: Hallowed be thy name, thy kingdomcome, thy will be done, etc., he must gather up in a mass everything that isantagonistic,andsay:Cursed,execrated,disgracedbeallothernames,andrentasunderanddestroyedbeallkingdomsthatareopposedtothee,gonetoruinbeallhostileschemes,wisdomandpurposes,etc.This,however,isthedistinction:Ofhimselfno.oneistocurseorswear,unlesshehasGod'swordforit,thathemustcurseorswear.For,asabovesaid,whereitisdoneinaccordancewiththewordofGod,thenit isallrighttoswear,tobeangry,todesireone'swife,etc.ButitisinaccordancewiththewordofGod,ifheordersmetodoitbyvirtueofmy office and on his account, or demands it through thosewho are in office.Thus,thatwemayunderstanditbyanillustration,ifitshouldhappenthatthouart imprisoned,and in thehandsof theauthorities, and theywoulddemandoftheeanoathnottoseekforvengeanceagainstthem;or,ifaprincedemandsanoathofallegiance;or a judgedemandsanoath fromawitness; then it isyourdutytotaketheoath.Fortherestandstheword,thatthoushaltobeythepowersthatbe.ForGodhassoordainedandestablishedgovernment,thatonemustbeunder obligations to another, so that all questionablemattersmaybe adjusted,decidedandsettledbytheuseoftheoath,astheepistletotheHebrewsteaches.

Butdoyousay:Yes,butherestandsadifferentword,thatChristsays:Thoushaltnotswear.Answer,asabovesaidconcerningkillingandbeingangry:Thou,thoushaltnotdoit,asforthyself.Here,however,itisnotthouthatswearest,butthejudgewhoorderstheetodoit,anditamountstothesamethingasifhedidithimself, and thou art now' the mouth of the judge. Now Christ here neithercommandsnorforbidsanythingtothegovernment,butletsittakeitsowncourseasitisboundtodo;butheforbidsyoutoswearofyourownaccount,arbitrarilyorfromhabit;justasheforbidstodrawthesword,yetdoesnottherebypreventyourbeingobedienttothegovernment,ifyourprincehadneedofyourservices,orwouldsummonyoutogotowar;forthenyouareboundtoenterheartilyintothe work of the war, and it is no longer your hand or sword, but that of thegovernment; andyouarenotdoing ityourself,butyourprince, towhomGodhascommittedit.Thuswespeakalsoinsimilarcases.As,ifitshouldcometopass, thatwewouldmakea treatyandconcordwithourenemiesor theTurks,thentheemperorandprincescouldbothgiveandtakeanoath,althoughtheTurkswearsbythedevilorhisMahomet,whomheregardsandworshipsashisGod,butweworshipourLordChristandswearbyhim.Thusyouhavenowacause,for which it is right to swear, namely, the necessity of taking an oath fromobedience to the government, to confirm the truth or to endure things for thesakeofpeaceandharmony.

Theotherreasonis love, thoughitbenotdemandedbythepowers thatbe,butisdoneoutofkindnesstoaneighbor,etc.,justasalsoloveiswrathfulandrebukes,whenitseesaneighborsinorgoastray;asChristteachesinMatt,xviii.15.Foritcannotlaughatthisorpraisewhatisevil.ThusImayverywellshowlovetothewifeofanotherman,ifshebeinneedordistress,thatImayhelpheroutofit;thatisnotacarnal,forbiddenlove,butonethatisChristian,brotherly,thatspringsnotfrommyownlustorindiscretion,butbecauseofmyneighbor'sneed; and it has the sanctionofGod'sword,which says: "Thou shalt love thyneighborasthyself."

Accordingly,ifIseeanyoneinspiritualneedanddanger,weakinfaith,orconscientiouslyfearful,orseriouslydoubting,andsoforth,thenIamnotalonetocomfort,buttoasseveratebesides,tostrengthenhisconsciencebysaying:AssureasGodlivesandChristdied,sosurelythisisthetruthandthewordofGod.There an oath is so needful thatwe cannot dowithout it. For by that the truedoctrine is established, the erring and timid conscience is instructed andcomforted,anddeliveredfromthedevil.Thereforeinsuchacaseyoumayswear

justashardasyoucan.ThusChristandPaulswore,andcalledGodtowitness.ThusanoathissuitedtoeverythreateningorpromisethataChristianpreacherpreaches,bothinalarminghardenedsinnersandcomfortingthetimid.

In the sameway, if one is tovindicatehis neighboror rescuehis honor inoppositiontobad,malicioustongues,onemayalsosay:BeforethedearGodyouarewronglyaccusinghim,etc.ForthisistouseGod'snamearight,tothehonorofGodandthetruth,andforourneighbor'sbenefitandsalvation.Forinsuchacaseyouhavethewordandcommandhoveringoveryou,thatordersyoutoloveyourneighbor,torebukethedisorderly,tocomfortthesad,etc.;andbecauseitiscommanded it cannot bewrong, yes, it even urges you to swear, and you dowrongifyouneglecttodoit.

Inshort,ifyouhavethewordofGod[onyourside],thenmayGodgiveyougracerightawaytoswear,torebuke,tobeangry,andtodoallthatyoucan.Butwhatever is aside from this, not commanded, nor for your neighbor's need oradvantage, in that case you should do none of these things. For God wantsnothingatallthatyoudoofyourownmotion,withouthissanction,beitwhatitmay, even if one could raise the dead.Much less will he tolerate it, that oneshouldabusehisname,appealingtoitwhenthereisnoneedoroccasionforit,orthatonedailyathomeandeverywhereelseuseitimproperly,asisnowdone,whenmenswearwithalltheysay,especiallyinbeerhouses,sothatitwerewellif this were strictly forbidden and punished. Thus you have a proper, clearunderstandingofthismatter,sothatoneneednotvexhimselfinvaininregardtothistextandmakeapurgatoryoutofitwhenthereisnone.

NowChristsays:Isaytoyou,Swearnotatall,neitherbyheaven,norbytheearth, nor by Jerusalem. Here we see, the city was held in high esteem andhonor,sothattheysworebyit;andheconfirmsthis,andcallsitacityofGod,anditiselsewherealsocalledtheholycity.Itwasholy,however,forthisreason,thatGod'swordwasthere,andthroughthatGodhimselfdweltthere;anditwasagoodcustom,andnodoubt inauguratedbygoodpeople, that thecitywassohighlyesteemed,(astheprophetIsaiahalsogloriouslypraisesit),notforitsownsake,butonaccountoftheword.AccordinglywemaywellcalleverycityholythathasthewordofGod,andboastthatGodisreallythere.

Butthathesays:Thoushaltnotswearbythyhead,forthoucanstnotmakeonehairwhiteorblack,thathesaysconcerninghiscreature,notconcerningtheusewemakeofit:Forhedoesnotmeantosaythatwecannotpowderourhair

thatitmaybecomeblackorsomeothercolor;butthatitisnotinourpowertobringoutahairthatiswhiteorblack,norcanwepreventitfrombecomingthusorotherwise.Butwhenithasgrown,thenwecancutitoffaltogetherorburnit;justaswecantosomeextent'changeonecreatedthingbymeansofanother,butwecannottakeanypartinhavingitcreatedsoorotherwise.Thushemakesourownheadasanctuary,asthatwhichisnotofourworkorpower,butthegiftandcreatureofGod.

Thathenowconcludes:"LetyourspeechbeYea,yea;Nay,nay,"etc.,thatheplainlyaddressestosuchashavenocommandoroccasiontoswear.For(aswassaid)ofhisownaccordnooneshouldswearatall.Butwhenthesetwofeaturesareadded,commandornecessity,thenyouarenotaskedtoswearforyourself;foryoudoitnotofyourownaccord,butonhisaccountwhodemandsitofyou,namely, your governmental authority, or the need of your neighbor, or God'scommand.

V.38-42.Yehaveheardthatithathbeensaid,Aneyeforaneyeandatoothforatooth:butIsayuntoyou,thatyeresistnotevil:butwhosoevershallsmiletheeonthyrightcheek,turntohimtheotheralso.Andifanymanwillsuetheeatthelaw,andtakeawaythycoat,lethimhavethycloakalso.Andwhosoevershallcompeltheetogoamile,gowithhimtwain.Givetohimthataskeththee,andfromthatwouldborrowoftheeturnnotthouaway.

Thistextalsohasbeentheoccasionofmuchinquiryanderrortonearlyalltheteacherswho have not known how to distinguish rightly between secular andspiritual matters, between the kingdom of Christ and of the world. For whenthesetwoareconfoundedandnotclearlyandaccuratelyseparated,thesematterscan never be correctly understood in Christendom, as I have often said andshown.Nowwehave thus far heard nothing else than thatChrist directed histeaching against thePharisees,whoweremisleading the people, both by theirteachingandtheirwayofliving,andweremisinterpretingandpervertingGod'scommandinsuchawaythat theoutcomewasonlyshamsaints,asit is tothisday. Forwe find always among the preachers some (if not themajority) suchJewish saints, who teach nothing more than about sin and piety in externalworks.

Asnowinpreviouspassagesherebukedandrejectedtheirteachingandfalseinterpretation,heherealsotakesupthepassage,thatstandsrecordedinthelawofMoses, for those towhomwascommittedgovernmentalauthority,andwho

weretopunishwiththesword,thattheyshouldandhadtotakeeyeforeyeandtoothfortooth;insuchaway,thattheysinnedjustasheavilyiftheyfailedtousethecommandedswordandpunishment,asdidtheotherswhoseizedtheswordandtookrevengethemselves,withoutcommand:asinformerpassages,hewhodidnotdwellandabidewithhiswife,towhomhehadbeenmarried,sinnedjustasmuch as hewhodwelt unmarriedwith anotherwoman.That theynowhadpervertedandconfounded,sothattheyappliedtothemselvesthistext,thatwasmeant only for the authorities, and they interpreted it in such away, that alsoeveryonemight takevengeanceuponhisownresponsibility, takeeye foreye,etc., just as they had confounded matters in other passages, and applied tothemselves the being angry, which belongs to and was enjoined upon theauthorities; also they had torn away from its connectionwithmarried life thecarnaldesire;inthesameway,too,theyhadpervertedswearing,asidefromitsproperuseintimeofneedandforpurposesoflove,totheirowntrivialhabitandotherabuses.

NowcomesChristandoverturnsthisperverted,falsenotionandtheory,givestheauthoritiestheirdue,butteacheshisChristians,sodistinctlyasindividuals,asidefromofficialpositionandauthority,howtheyare to live,personally, thattheydesirenorevenge,andthattheybesodisposed,ifonesmitesthemononecheek,thattheymaybeready,ifnecessary,toturntohimtheotheralso,andnotonly refrain from taking revenge with the fist, but also in heart, with theirthoughtsandalltheirfaculties.Inshort,hecallsforaheartthatisnotimpatient,revengeful or disposed to break the peace. This is now a righteousness verydifferent from what they taught and held, and yet they wanted to deckthemselves outwith texts fromMoses, that onemight readily avenge himselfandofferresistance,ifhewereviolentlyattacked,becauseitstandsinthetext:Aneyeforaneye,atoothforatooth,etc.

Nowmanypeoplehavestumbledat thissaying,andnotonly theJews,butevenChristians,havestumbledat it.Foritseemedtothemtoostrictandhard,that one must not resist evil at all, since we must have law and punishmentamongus;andsomehavequotedinoppositiontheexampleofChrist,Johnxviii.23,whenhewassmittenontheonecheek,beforethepriestAnnas,andyetdidnot offer the other, but asserted his innocence and rebuked the servant of thepriest,whichseemsinviolationofthistext.Thereforetheysaidthatitwasnotnecessarytoturntheothercheektothesmiter,andtheycametothereliefofthetextinthisway,thatitisenoughthatoneisreadyathearttoofferalsotheother;

whichmay not be untruthfully said, but was not rightly understood. For theysuppose that tooffer theothercheek to the smitermeans thatonemust say tohim:See,thouhastthischeektoo,andsmitemeagain;orthatwearetothrowthecloaktohimwhowantstotakethecoat.Ifthatwerethemeaning,thenwewouldhavetogiveupatlasthouseandhome,wifeandchild.ThereforewesaythatherenomoreisintendedthanthateveryChristianistaughtthathemustbewillingandpatienttosufferwhateverisnecessary,andnotseekrevengeorstrikeback.

But still the question and dispute here remain,whether one is to suffer allsortsof thingsfromeverybody,andinnocasemakeanyresistance;also ifweare not to contend or complain before the court, or to claim or demand one'sown. For if this were absolutely forbidden, there would be a strange state ofaffairs,sothatonewouldhavetosubmittoeverybody'scapriceandinsolence,andnoonecouldbesafefromanother,orkeepanything,andatlasttherewouldthusbenogovernmentatall.

To answer this, thou must always observe this main point, that Christ ispreachingforhisChristiansalone,andmeanstoteachthemwhatkindofpeopletheyaretobe,incontrastwiththecarnalnotionsandthoughtswhichthenwerestill cleaving to the apostles, who supposed that he would establish a newgovernment andempire, andgive themplaces in it, so that theymight rule aslords, and bring into subjection to them their enemies and the evil world; asindeedfleshandbloodalwayswishesandseeksinthegospelthatitmayhaveitsrule,honorandadvantage,andhavenothing tosuffer;after this, too, thepopehas hankered, and has come to rule in such a way that his establishment hasbecomeamereseculargovernment,andonesodreadedthatthewholeworldhastobesubjecttohim.

Sowe now see, too, that all theworld is seeking its own in the gospel [isselfishlyusingthegospel],andthussomanysectsandpartiesarise,thataimatnothingelse thanhow theycanpush themselves forwardandmakemastersofthemselves, and crush out others; asMiinzer beganwith his peasants, and asothers have shown who imitated his example. And even real Christians aretemptedinthesameway,whentheyseethingsgoingsobadlyintheworld,evenintheirownsphere,sothattheyfeellikelayingholdandmanagingthings.Butitoughtnottobeso,andnooneshouldthinkthatGodwantstoletusgovernandrulewithsecular lawandpunishment;but thedeportmentofChristiansshouldbetotallydifferentfromthis,sothattheyhavenothingtodowithsuchthing'sor

eventocareaboutthem,butshouldletthosetowhomsuchthingsarecommittedcare for the division of property, trading, punishing, protecting, etc., and becontentwiththeirdisposalofthem;asChristteaches:GivetoCaesarthethingswhichareCaesar's.Forwearetransferredtoadifferent,highersphere,whichisadivine,eternalkingdom,whereweneednoneofthethingsthatbelongtotheworld,buteveryoneisinChristalordforhimself,bothoverdevilandworld,ashasbeentoldelsewhere.

Thosenowwhoarepartofthissamesecularadministration,mustnecessarilyhave control of right and punishment, and observe the distinction of rank, ofpersons,disposeofanddivideproperty,sothatallthingsarewell-ordered,andeveryonemayknowwhatheistodoandhave;andnooneshouldinterfereintheofficeofanother,norimposeuponanother,ortakewhatbelongstohim.Forthese thingswehave lawyers,whoare to teach thisandmanagesuchmatters.Butthegospelhasnothingtodowithsuchthings,butteacheshowtheheartistostand related to God; and in all suchmatters it should be so disposed that itremainspure,anddoesnotstumbleuponafalserighteousness.Thisdistinctionmarkandobservecarefully,asbeingtheveryfoundationprincipleinaccordancewith which we can easily answer such .questions, so that you may see whatChrist is speaking about, and who are the people to whom he is preaching,namely, concerning spiritualmatters and life, and for hisChristians, how theyare to live beforeGod and in theworld, and conduct themselves so that theirheart may cleave to God, and have no concern about worldly government,authority,power,punishment,anger,revenge,etc.

IfnowoneaskswhetheraChristianistogotolaw,ordefendhimself,etc.,thenanswersimply:No.ForaChristianissuchapersonwhohasnothingtodowithsuchworldlyaffairsandlaw,andbelongstosuchakingdomorgovernmentinwhichtheonlycurrentruleis,aswepray:Forgiveusourdebtsasweforgiveour debtors. Here there should be nothing but mutual love and service, eventowards thosewho do not love us, but are hostile to us, and do us harm andinjury,etc.Thereforehesaystosuchthattheyshallnotresistevil,andevennotseekrevenge,butthattheyshouldturntheother,cheektohimwhostrikesthem,etc.

And then there isanotherquestion,whetheraChristianmaybeaman inasecularpositionandconduct theofficeandworkofa ruleror judge, insuchaway that the twopersonsor twokindsofofficeare joined inoneman,andhethus be aChristian and a prince, judge, lord, servant,maid,which aremerely

worldlypersons,fortheybelongtothesphereoftheworld.Tothisweanswer:Yes.ForGodhasHimselfordainedandappointedthisworldlysphereandthesedistinctions, and has besides confirmed and praised them by his word. Forotherwise this lifecouldnotendure,andweare included in them,yes,born inthem,beforewebecameChristians.Thereforewemustremaininthem,too,aslongaswearehereuponearth;butonlysofarasouroutward,worldlylifeandconditionareconcerned.

Therefore it is not indeed possible to ignore these secular relations, for aChristianmustbesomekindofaworldlyperson,becausehe,atleastastobodyandproperty, isunder theemperor;but as tohisownperson, according tohisspirituallife,heisonlyunderChrist,andnotundertheauthorityoftheemperororofanyman.Andyetexternallyheissubjecttoandunderobligationstohim,insofarasheisinacivilpositionoroffice,hashouseandhome,wifeandchild;forallsuchthingsareoftheemperor.Thereforehemustnecessarilydowhathecommandshim,andwhatisrequiredbysuchanexternallife,anddoeswrong,ifhe should have house,wife, child, servants, andwould not nourish or protectthem, if necessary; and it would not suffice for him to say that he was aChristian,andhadtoforsakeeverythingorletitbetakenfromhim,etc.;buthemustbetold:Youarenowunderthecontroloftheemperor,whereyoudonotcountasaChristian,butasafather,lord,prince,etc.AChristianyouare,astoyourownperson,butastoyourservantyouareanotherperson,andareboundtoprotecthim.

See,wearenowspeakingofaChristianinrelation,notofhimasaChristian,butasboundinthislifetoanotherperson,'whomhehasunderoroverhim,oralso alongside of him, as lord, lady, wife, child, neighbor, etc., when one isboundtodefend,shieldandprotectanother,ifhecan.ThereforeitwouldnotberighttoteachheretoturntheothercheekandtothrowawaythecloakafterthecoatForthatwouldbejustplayingthefool,aswassaidofacrankysaint,whoallowedthelicetonibbleathim,andwouldnotkillanyofthemonaccountofthistext,assertingthatonemustsufferandnotresistevil.

Areyouaprince,judge,lord,lady,etc.,anddoyouhavepeopleunderyou,andwanttoknowwhatisbecominginyou?ThenyoudonotneedtoinquireofChrist,butconsultthelawoftheemperororofyourstate,whichwillsoontellyouhowyouare to conductyourself towardsyour inferiors andprotect them.Whatkindof a foolishmotherwould shebe,whowouldnotdefendher childagainstawolforadoganddeliverit,andthensay:AChristianmustnotdefend

himself? Ought we not to teach her by a good flogging, and say: Are you amother?thendoamother'sduty,thatiscommittedtoyou,andwhichChristhasnotabrogated,butmuchratherconfirmed.

Thuswe readofmanyholymartyrs,whounder infidel emperorsand lordshavegoneforthtowar,whensummoned,andinallgoodconsciencehavestruckright and left and killed, just as others, so that in this respect there was nodifferencebetweenChristiansandheathen;andyettheydidnothingcontrarytothistext.FortheydiditnotasChristians,fortheirownperson,butasobedientmembersand subjects,underobligation to secularpersonandauthority.But ifyou are free andnot obligated to such secular authority, thenyouhavehere adifferentrule,asadifferentperson.

ThereforeonlylearnthedifferencebetweenthetwopersonsthataChristianmustcarryatthesametimeuponearth,becausehelivesamongotherpeopleandmustusethegoodsoftheworldandoftheemperor,justaswellastheheathen.For he has the same blood and flesh that he must maintain, not through thespiritualauthoritybutthroughthelandandsoilthatbelongstotheemperor,etc.,untilheisbodilyremovedaltogetheroutofthislifeintoanother.Ifnowthisisproperlydistinguished, justhowfar thepersonalityof theChristianandthatofthemanoftheworldextends,youcannicelyexplainallthesesayingsandapplythemproperlywheretheybelong,sothatonemaynotmixandconfoundthemtogetherasthepopehasdonewithhisteachingandruling.

Thisisnowwhatwehavetosayofthepersonwhoisobligatedtowardotherpersonsundersecularrule,whichiscalledthatoffather,mother,lordandlady,etc. But how is it, if only your own person is concerned, so that injury orinjustice is done to yourself, whether it is proper then to oppose this withviolenceanddefendone'sself?Answer:No.Forhereeventheprinciplesoftheworldandoftheemperorthemselvesteach:Strikingbackprovokesquarrels,andhewhostrikesback invokes injury.Forby sodoinghebecomesobnoxious tojudicial authorityand loseshis right; just as inothercases, aswhen someonerobsorstealsfromyou,youhavenorighttostealorrobfromhimandforciblyto takeanything fromhim.Butwearegenerallydisposed toavengeourselvesquickly,beforeonehastimetolookabouthimself.Butthisoughtnotsotobe.

But ifyouarenotwillingorable toendure it, thenyoumaygobefore thejudgewithhimand theremaintainyourcause.Forheallows it tohappen thatyouintheordinarywaydemandandtakeyourrights,butsothatyouarecareful

nottohavearevengefulheart.Soajudgemayproperlypunishandputtodeath,and yet he is forbidden thereby to have hatred or a spirit of vengeance in hisheart;asitoftenhappens,thatoneabuseshisofficetogratifyhisowncaprice.Ifnow,however,thisdoesnotoccur,andyousimplyseektoprotectandmaintainyourself properly against violence and abuse, not to avenge yourself or injureyourneighbor,thenyoudonowrong;forwhentheheartispurethenallisrightandwelldone.Butthereisdangerhere,forthereasonthattheworld,alongwithfleshandblood, is evil, and it always seeks itsown, andneverthelesswears aplausibleappearanceandconcealsthescoundrel.

So it is not forbidden to go to law and lodge complaint against injustice,violence,etc., ifonly theheartbenotfaulty,butequallypatientasbefore,andoneisdoingitonlytomaintainwhatisrightandnotgiveplacetowhatiswrong,andfromsincereloveforrighteousness;asIgaveanillustrationabovefromthecaseof Joseph, theholy,whocomplainedofhisbrothers to their father,whentheyhaddonesomethingwrongandanevilreportliadgoneabroadaboutthem;andheispraisedforthis,forhediditnotoutofanevilheart,thathewantedtobetraythem,orwantedtocreatestrife,astheyregardedit,andinconsequencebecamehostile tohim;buthedid itoutofa friendly,brotherlyheart, for theirgood.Forhedidnotliketoseethattheyshouldbetheobjectsofanevilreport,sothatitcouldnotbesaidthathesoughtrevengeormeantharm,butdiditfortheirgood,andsufferedinconsequenceoftheirblaminghimwithmischief.

Thisweread,too,intheGospel,Matt.xviii.,intheparableoftheservanttowhomhislordforgaveallhisdebt,andhewasnotwillingtoforgivehisfellow-servantasmalldebt,thattheotherservantswereverysorry,andtoldthistotheirmaster,notbecausetheywererevengefulorgladofhismisfortune,butkeptfist,heartandmouthquiet,sothattheydidnotswear,orcarryslanderousreportstoothers, but brought the matter before their master, whose business it was topunish,andtheysoughtwhatwasright,butwithatrulyChristianheart,asthosewhowere under obligation to theirmaster to be true to him; for so it shouldnecessarily be, whether in a house or in a city: if a pious, faithful servant orsubjectseesanotherdowrongorinjurytohismaster,thathereportittohimandshield him from harm; in likemanner, a pious citizen, if he see violence andharmdone tohisneighbor, that hehelp anddefendhim.These are all seculartransactionswhichChristhasnotforbidden,butrathersanctioned.

For itmust surely not be thatwe are to give room and occasion for everyone'scaprice,andsubmittoitinsilenceanddonothingaboutit,ifwecaninthe

usual way succeed in defending ourselves; although, otherwise, we mustnecessarily suffer, if injustice and violence are done to us. For we must notsanctionwhatiswrong,butgivewitnesstothetruth,andmayproperlyappealtothe law, against violence and outrage; asChrist himself before the high-priestAnnas made his appeal to justice, and yet, notwithstanding, submitted to besmitten,andofferednotonlytheothercheek,buthiswholebody.

Behold, you have thus an excellent, clear statement as to how you are toproceedinboththesecases,sothatwehavenoneedoftheprolixanddangerousglossesthatusedtobesoughtafter;but,sothatwekeepthingsapart,anddonotmix them, in order that each may move in its own sphere and yet both beeffective,namely, insuchawaythataChristianmay,withoutsin,carryonallkindsofworldlybusiness,butnotasaChristian,butasaworldlyperson,andyethis heart remain pure in his Christianity, as Christ demands;which theworldcannot do, but it abuses all worldly ordinances and law, yes, all creatures,contrarytothecommandofGod.

Thus,ifaChristiangoestowar,orsitsandactsasajudge,andpunishesorsueshisneighbor,thishedoesnotasaChristian,butasawarrior,judge,jurist,etc.;butretainsneverthelessaChristianheart,desiringtoharmnoone,andsorrythat an evilmust befall his neighbor; and he lives thus at the same time as aChristiantowardseverybody,whosuffersallsortsofthings,forhisownpersonintheworld,andyetalongwiththisalso,asaworldlyperson,holdsfast,usesanddoeseverythingthatthelawoftheland,orcity,orfamilydemands.Inshort,aChristian,asaChristian,livesfornoneofthosethingsthatoneseesinhim,inthisoutwardlife.Forall thisbelongstothegovernmentoftheemperor;whichChristdoesnotmeantooverthrow,nortoteachthatwearetorunawayfromit,andtoleavetheworldorone'sofficeorplaceinsociety;butwearetomakeuseofthisruleandestablishedorder,andremainunderourobligationtoit,andyetinwardlyliveunderanotherrulethathasnothingwhatevertodowiththatone,alsodoesnothinderit,butreadilyenduresitspresencealongside.

Thuswenowapproachthetextwiththisdistinction[inview]andmakeallthesevariousapplicationsofit,namely,thataChristianisnottoresistanyevil;again, thataworldlyperson is toopposeallevil, so farashisofficialpositioncallsforit.Howtheheadofafamilyisnottoallowhisservantstoopposehimortoabuseeachother,etc.,soalsoaChristianisnottohaveadisputewithanyone, but to give upboth coat and cloakwhen they are taken fromhim.But aworldlyperson is toprotectanddefendhimselfbyappealing to law, ifhecan,

againstviolenceandoutrage.Inshort,inthekingdomofChristthelawdemandstheenduringofeverything,forgivingandrepayinggoodwithevil.Again,undertheruleoftheEmperorweshouldendurenowrong,butguardagainstevilandpunish it, and help to defend and maintain the right, as each one's office orpositiondemands.

Butifyousay:Yes,stillChristsayshereinplainwords:Resistnotevil,thatsounds sodistinct, as if itwere absolutely forbidden?Answer:Yes,but see towhomhesaysthis.Forhedoesnotsaythereistobenoresistingofevil,forthatwouldbeadownrightoverturningbfallruleandauthority;butthushespeaks:You,youshallnotdo it.Whatare theseYou?Theyare thedisciplesofChristwhom he is teaching how they are to live as to themselves, aside from theworldly government. For to be Christians is a different thing (as has beensufficiently stated), from holding and executing a worldly office or calling.Thereforehemeanstosay:Lethimwhoisclothedwithworldlyauthorityresistevil, execute justice, punish, etc., as the jurists and the laws teach; to you,however,asmydisciples,whomIteach,nothowyouaretoregulateyourselvesoutwardly,buthowyouare to livebeforeGod,Isay:Youshallnotresistevil,butsufferallsortsofthings,andhaveapure,friendlyhearttowardsthosewhodotoyouwrongorviolence;andifsomeonetakesyourcoat, thatyoudonotseek revenge,but rather lethim takeyourcloakalso, ifyoucannotprevent it,etc.

Hestatestwowaysbywhichonesufferswrong,orhashisowntakenfromhim. In the first place, through mere violence and outrage, as when one issmittenonthemouth,oropenlyrobbed,withoutanywarrantoflaw;thatmeans,to strike upon the one cheek. Secondly, if it is not open violence, but is doneunder thesemblanceandwithhelpof the law;aswhenoneseeksanoccasionagainstyoubeforethelaw,asifhehadaclaimuponyou,sothathemaycompelyou togiveupyourown.ThatChristcalls takingyourcoatby law,whenonedeniesyourrighttoyourown,andyoumustbothinnocentlysufferinjusticeandbesidesbeheldguiltyasifyouwereinthewrong,etc.;notthatyousufferinjuryorviolencebythelaw,whichisappointedtodefendthepious:but,thatscampsandscoundrelsaresittingasjudgesandinoffice,whosebusinessitistoexecutejustice,andyet, ifonecannotgetatyouwithviolence, they turnand twist thelaw,andmakeanilluseofitaccordingtotheircaprice;justastheworldartfullyanddailydoes,sothatnownothingissocommonastomakerightwrong,andrightoutofwrong,byallsortsofsuddenexpedientsandqueertricks.

Most frequently, however, this happens to pious Christians, to whom theworld isatany ratehostile,and takespleasure in tormenting.ThereforeChristtells them of it beforehand, that theymust expect this in theworld, andmustsubmittosuffering,especiallyifithappensbecausetheyareChristians,thatio,onaccountofthegospelandthespiritualgovernment,sothatonitsaccounttheyexpectabuse,andleteverythingtakeitscourse.Forwemustatalleventssuffer,since as singlepersonswecannotdo anythingordefendourselves against theauthorities if theyset themselvesagainstus.Otherwise, if thisbenot thecase,andyoucandefendandprotectyourselfbymeansofthelaw,sothat justiceisdonetoyouoryours,thenyoudoright,andoughttodoit.

V.42.Givetohimthataskeththee,andfromhimthatwouldborrowoftheeturnnotthouaway.

He indicates three things thatChristians are to endure in temporal things: thatthey allow things to be taken from them, that they sufferwillingly and freelygive.Herethey(thescribes)taughtnofurtherthanthelawoftheworldandoftheEmperorreaches,whichdoesnotbidyoutogiveyourowntoanother,nortoallowit tobetakenfromyou;butit teachesyouhowtomanageanddealwithyourproperty,sothatyougetanequivalentforitbybuying,selling,exchanging,etc.NowChristhasnothingtosayaboutthis,butletsthingstaketheircourse,asreasonteaches,howoneistodivideproperty,totrade,etc.ButheshowswhataChristianoughttohave,overandaboveallthis,namely,thesethreethings,thatheallowsthingstobetakenfromhim,eitherbyviolenceorwiththesemblanceofright;also,thathecheerfullygives,andalsocheerfullylends.

Therefore, we must here again distinguish between secular law and theteaching of Christ. According to secular law you may properly use yourpossessions,tradewiththem,buyandsell;aswereadoftheholypatriarchs,thattheydealtwithmoneyandproperty,likeotherpeople,justasitmustindeedbeifwe will live among the people, nourish wife and children, etc. For this allbelongs to such a life, so that the belly can claim its own, and it is just asnecessaryaseatinganddrinking.

But over and above this, Christ teaches you, that in all these things youshouldneverthelessbereadygladlytoletthingsbetakenfromyou,todogood,ortogive,andalsotosuffer,ifyoucan,andtoendureviolence,notalonewithyourproperty,butalsowithyourlife,ashasbeenexplainedundertheprevioustext;andallthisespeciallyforthesakeoftheLordChrist,ifonetriestogetat

youbecauseofthegospel,sothatinthatcaseyouarereadytogiveupnotonlyyourcoatbutyourcloakalso,notonlypropertyandhonor,butalsoyourverylife.Forinsuchacasetherecanbenodoubt,andadifferentcase,indeed,cannot easily occur. For in other cases, which belong to worldly affairs andgovernment,youhave judgesand law, if injusticeorviolencebedone toyou,that you can appeal to and find help. But if you cannot secure justice orprotection, then you must suffer; just as those even must suffer who are notChristians.

Butherewemustseetoit,thatwedonotgiveknavesandroguesachancetotake advantage of the doctrine and assert:TheChristiansmust suffer in everyway,thereforewemayconfidentlyencroachupontheirproperty,takeandstealit; and a Christian must submit to sit there with all that he has before everydesperatescoundrel,sothateverythingisopenbeforehim,andonemustgiveorlendtohimasmuchashewants,andnotdemanditagain,etc.;asthewretched,renegadeEmperorJulianmademerryoverthistext,andtookfromtheChristianswhateverhewanted,sayingthathewantedtopaythemin theirowncoin.No,my dear fellow, that's not theway. It is indeed true, that Christians are to bereadytoendureallmannerofsuffering;butifyoucomebeforethejudge,orfallintothehandsofthehangman,thenlookoutforwhathewillmakeyousuffer.AChristianmustexpecttosufferwhatisdonetohimbyyouandeveryoneelse;butitisnothisdutytoallowfreeplayforyourcaprice,ifhecanpreventitbyanappealtothelawandbythehelpoftheauthorities.Andalthoughtheauthoritiesmaynotbewillingtoprotecthim,orevenmaythemselvesactwithviolence,heisnotonthataccounttoignorethetreatmentasifhesanctionedit.

Soalsohere,althoughheoughttolendandgivetoeveryonethataskshim;yetifheknowsthatheisascoundrel,itisnothisdutytogivetohim.ForChristdoesnot requireme togivemyown toeveryknave,andwithhold it frommyownandothers,whoneedit,whomIambesidesboundtohelp,andthenmyselfbeinwantandaburdentoothers.Forhedoesnotsaythatwearetogiveandtolendtoeverybody,buttohimwhoasksus,astheonewhoisinneed,etc.,nottothe one who capriciously wants to force something from us, as those, whoalreadyhaveenough,orwhowanttofeedthemselveswithoutworkbyimposingonotherpeople.Thereforeweought tosee to itandknowwhatsortofpeoplewemayhaveinanyplace,whomaybepoorandwithoutproperty,orwhoarenot[inthiscondition],andnotencourageeveryscamportrampwhohasnoneedandcouldverywellprovide forhimself.For there isplentyofsuch trashnow

roamingabout thecountry,whowant toavail themselvesof this teaching,andunder its sanction revel upon the property of others, and squander everything,andsowanderfromoneplacetoanother.Weoughttoturnsuchfellowsovertotheconstable,andletthembetaughtsomethingelse,thattheymustnotdeceivepiouspeoplewiththeircrankiness.

St. Paul teaches this in 2 Cor. viii. 13, where he himself is asking for acontributionfromtheCorinthiansforthepoorChristiansinthefamine,sothatitshouldnotbegivenwiththeintentionthattheothersshouldhaveeaseandtheyshould have trouble, that is, that they should have trouble and labor, andthemselvessufferwant,sothattheothersshouldbeputingoodhumor.bytheirgifts;andin2Thess.iii.6,hecommandstheChristiansthattheyshallwithdrawfromsuchaswalkunworthily;buteachoneistoworkquietly,eathisownbreadandnotbeaburdentoothers;andconcludesthathewhowillnotworkshallalsonoteat.Therefore,hewhocanworkshallknowthatthisisGod'scommand,thathe do something to provide for himself and not be burdensome to others. Fortherearestillenoughof thosewhoneed it, so thatwebesideshaveenough tolendandgive,astheScripturessay,Deut.xv.n:Thepoorshallneverceaseoutof the land.Forweare, therefore,not to lendandgive insuchaway, thatweflingourgiftsawayintothewind,anddonotseetowhomwegivethem;butwearefirsttoopenoureyes,whoheis,whetherheispetens,(asChristsays,)thatis,whetherheisinneed,andisproperlyasking,orwhetheritisadeceiverorascamp.

Inthiscaseyoumustactasaworldlyperson,sothatyoumaybeprudentasyouarelivingamongthepeople,andmayknowthepoor,andseewhatkindofpeopleyouaredealingwith,andtowhomyoushouldorshouldnotgive.Ifyouthensee that it isanhonest seeker,openyourhandand lend tohim, ifhecanrepay you again. But if he cannot, then bestow it upon him and square theaccount; as there are pious people who would gladly work and provide forthemselves,withwifeandchildren, andyet theycannot succeed,butnowandthen get into debt and trouble; for such every town should have its commontreasury and alms, and churchofficerswho should, findoutwho thesepeopleare, and how they live, etc., so that one does not encourage lazy tramps orburdenthecommunity.

V.43-48.Yehaveheardthatithathbeensaid,Thoushalllovethyneighborandhate thine enemy.But I sayunto you.Love your enemies, bless them thatcurseyou,dogoodtothemthathateyou,andprayforthemthatdespitefullyuse

you,andpersecuteyou;thatyemaybethechildrenofyourFatherwhichisinheaven:forhemakethhissuntoriseontheevilandonthegood,andsendethrain on the just and on the unjust. For if ye love themwhich love you, whatreward have ye? do not even the publicans the same? And if ye salute yourbrethrenonly,whatdoyemorethanothers?donoteventhepublicansso?Beyethereforeperfect,evenasyourFatherwhichisinheavenisperfect.

Thissaying,whichChristherequotes,doesnotstandinanyoneplaceintheOldTestament, but here and there in Deuteronomy, concerning their enemies, theheathen around them, as Moab, Ammon, Amalek; and, although it is notexpressly said that they shall hate their enemies, yet it follows from thesestatements,ashesaysinDeut.xxiii.6,thattheyarenevertoshowanyfavortotheAmmonitesandMoabites,andtheirotherenemies,alsonevertocongratulatethemorwishthemsuccess.ThiswasindeedmakingaliberalgranttotheJewsandopeningawidedoorforthem,andtheymadegooduseofittoo.Butjustasinothermatters,sotheyfailedalsorightlytounderstandthis,butcarriedittoofar and abused it to gratify their own caprice. Therefore Christ explains itdifferently, and shows them the rightmeaningof the law,which they ignored,andgaveprominencetosuchsayingsasseemedtosoundintheirfavor,sothattheymighttherewithfindsupportfortheircrookedness.

Heremarkagainthedistinction:inthefirstplace,thatheisspeakingonlyofwhatChristians,asChristians,aretodo,especiallyforthesakeofthegospelandoftheirChristianity.Thus,ifsomeonehatesme,envies,slandersorpersecutesme for the sake of Christ and of the kingdom of heaven, I am not to hate,persecute,slanderandcursehiminreturn,buttolove,benefit,blessandprayforhim.ForaChristian isamanwhoknowsnohatredoranimosityatallagainstany one, has no anger or revenge in his heart, but simply love,mildness andbeneficence;justlikeourLordChristandourheavenlyFatherhimselfis,whomheheretootakesashispattern.

Nowthequestionarises:Whatarewetosaytothis,thatintheScripturesweoften read that holy people cursed their enemies, and even Christ and hisapostlesdidthesame?Isthatlovingandblessingone'senemies?Or,howcanIlove thepope,whomIdaily revile andcurse, andwithgood reason, too?Thesimpleanswer is: Ihaveoftensaid, theofficeof theministry isnotouroffice,butGod's.ButwhatisGod's,thatwedonotdo,buthehimself,throughhiswordandofficeashisowngiftandbusiness(orcreature)[Geschaft,insomecopies,Geschopffe.]Nowitiswritten,Johnxvi.8,thatitistheofficeandworkofthe

HolySpirit toreprove theworld;but ifhe is toreprove it,hemustnotact thehypocrite or flatterer and say what it likes to hear; but he must rebuke androughlyassail it;asChristdenounceswoeuponhisPhariseesandPaulsays toElymas,Actsxiii.10:"O,fullofallsubtiltyandallmischief,thouchildofthedevil," etc.; and Stephen,Acts vii. 51-53, reads the high-priests a hard, sharplesson; and especially St. Paul,Gal. i. 8, heaps it all in one denunciation andcalls all thoseanathema, that is interdictedandaccursed, andconsigned to thebottomofhell,whodonotteachthepuredoctrineoffaith.

See, thus does the word of God call the whole world to account, roughlyseizesbothlordsandprinces,andeverybodyelse;itdenouncesandcursestheirwholewayofliving,whichitisnotbecomingforyouormetodo,unlessitisourofficialduty.Davidwas right inproceeding thus in the secondpsalm,andtellingallkingsandlordstoconsiderandhumblethemselvesandsubmittothedoctrine concerningChrist, to be rebuked and taught better, or they should besummarilydamnedandgivenovertothedevil.Iwouldnotdaretodothat;butGod'swordmoves in thisway, thundersand lightens,andstormsagainstgreatmighty mountains, and strikes in, so that it smokes; it dashes to pieceseverythingthatisgreat,proud,disobedient,asissaidinPs.xxix.3;andagain,itsprinkles,andmoistens,plantsandstrengthenswhatisweakandsickly,aspoolparchedplants.

If now any one wants to rush in, snapping and snarling with cursing andscolding, not as a teacher and preacher, who has been entrusted with theadministration ofGod'sword, he doeswrong.But hewho has been entrustedwith this office must execute it; and he also does wrong if he neglects it, orthroughfeardoesnotopenhismouth,andrebukewhatistoberebukedwithoutregardtopersons;aswemustnowsaytoourbishopsthattheyaretyrantsandscoundrels,who act openlywith all injustice and caprice againstGod and theright.ForthisIdonotofmyself,.butinviewofmyoffice;otherwise,astomyownperson,Imustnotwishanyeviltoanypersonuponearth,butontheotherhandwishwellandspeakandactkindlytoeverybody.ForIamnotinthiswayhostiletothepope,bishopsandalltheenemiesthatpersecuteusandsogreatlytormentus.Idonotatallbegrudgethemanyofthetemporalgoods,powerandhonor thatGodgives them, indeedwouldgladlyhelp them tokeep them,yes,would even besides be muchmore glad if they were as rich also in spiritualgoodsasweare,andhadnowant;anditwouldbeourheart'sjoyifwecouldbythesacrificeofourverylifebringthemtothis,andsnatchandsavethemfrom

theirblindnessandfromthepowerofthedevil.

Butas theypositivelywillnothavethis,norcanendureoracceptanythinggoodthatweofferthem,wemustalsoletthemgotheirway,andsay:Ifithastobethatoneortheothermustperish,God'swordandthekingdomofChrist,orthepopeandallhiscrowd, then lethimrathergo to thebottomofhell, in thenameofhisgod,thedevil,sothatonlyGod'swordmayremain.IfImustblessandpraise,orcurseanddamnoneofthetwo,thenIwillblessGod'swordandcurse them,with all that they have. For Imust place theword ofGod aboveeverythingelse,andhazardbodyandlife,thefavoroftheworld,goods,honor,and every precious thing, so that I may keep that and cling to Christ, as myhighest treasure inheavenandonearth.Foroneof these twothingsmust takeplace,thateitherthewordofGodmayabide,andtheyfallinwithit;or,iftheywill not accept ofmercy and goodness and all happiness, then theymust notsuppressit[thewordofGod].

ThusaChristiancaneasilyaccommodatehimselftothesituation,sothathemayproperlyconducthimselftowardsbothenemiesandfriends,andlove,bless,etc.,everyone,sofarashisneighbor'spersonisconcerned;butyet,alongwiththis,sofarasGodandhiswordareconcerned,thathedonotsufferthesetobeencroachedupon;buthemustplacethisaboveandbeforeeverythingelse,andmakeeverythingbendtoit,withoutregardinganyone,friendorfoe,inasmuchasthisisnotourcause,norourneighbors',butGod's,andhimitisourdutytoobey,beforeeverythingelse.ThereforeIsaytomyworstenemies:Sofarasmypersonisconcerned,Iwillmostgladlyhelpyouanddoeverythinggoodforyou,althoughyouaremyenemyandaredoingmenothingbutharm;but so farasGod'swordisconcerned, thereyouarenot toexpectanyfriendshipor love, ifyou ask me to do something against that, even if you were my nearest, bestfriend;but, ifyouwillnotendure this, Iwillpray forandblessyou in suchafashionthatGodmaydashyoudowntotheground[insomecopies,"thatGodmayopposeyouandbringyoutoshame."]Iwillgladlyserveyou;butnottotheendthatyoumayoverturnthewordofGod;younevercanbringmetogiveyouforsuchapurposeasthatevenadrinkofwater.Inshort,menwearetoloveandserve;butGodaboveeverythingelse:sothat,ifwearecalledupontohinderorthwartthese,thenthereisnomoreplaceforloveorservice.Forthecommandis:Thoushaltlovethineenemyanddohimgood;buttoGod'senemiesImustalsobeanenemy,sothatIdonotwiththemruncountertoGod.

Thushehasrefutedthispositiontoo,againstthefoolishnotionoftheJews,

whogaveafalse interpretation to theScriptures,as if theywereallowedtobehostiletotheirenemies;andhesoexplainedthelaw,thattheyweretohavenoenemyatallagainstwhomtheyshouldbehostile;althoughMoseshadsaidthatthey should not have and make any friendship with certain strange heathens,whomnottheybutGodhimselfhadspeciallydesignatedashisenemies.Butthattheyshould themselves regardasenemieswhomsoever theywould,andcurse,persecuteandtorment them,thatwasnot theintentionofMoses.ForSolomonalso,whorightlyunderstoodandexplainedMoses,speaksthus:Ifthineenemyhunger,feedhim;ifheisathirst,givehimtodrink;whichsayingSt.Paulalsoquotes,Rom.xii.29.Fortohateone'senemyisatraitofanordinarypersonandbelongstoanofficeofdivineappointment;butthecommand:Lovethyneighborasthyself,appliestothewholecommunityandtoeachindividualparticularly.

Butseehowhighheplacesthestandard,thathenotonlyrebukesthosewhodoevil totheirenemies,butalsodeniesthepietyofthosewhofail todothemgoodwhentheyneedit.Forhesaysfirst:Loveyourenemies.Buttolovemeans,tohaveagoodheartandcherishthebestwishes,withcordialsympathy,andbeespeciallyamiabletowardseveryone,andnotmockathismiseryormisfortune.

Hemeansalsothatwearetoshowthesamefeelingbyourwords,whenhesays:Bless them that curse you, etc., so thatwe are not to utter an evilwordagainstthem,eveniftheymostviolentlyabuse,slander,revileandcurseus,butto speak to them kindly and wish them well. Hence comes that beautiful,Christianexpression,employedbysomepiouspeople,whentheyhearthatsomeonehasdonethemwrong,orplayedsomeuglytrickuponthem—theysay:MayGod forgive them! as though moved by compassionate sympathy, and notdesiringanythingelsethanthatnoharmmaycometothemfromGodonaccountofit.Thatmeansagoodtongueagainstothereviltongues,sothatbothheartandmouthshownothingbutlove.

Then, in the thirdplace,hemeans that this [loving]heart shouldbe shownalsobydeeds,andallkindsoffriendlyacts,saying:Dogoodtothemthathateyou.Butthisisaveryrarevirtue,andsuchadoctrineasdoesnotatallsuittheworld, and it is quite impossible for nature to return nothing but good for allsorts of evil, and not be overcomebymalice and shameful ingratitude; but toovercomeevilwithgood,asSt.Paulsays.Thereforehehadbeforestatedthathewho would be a disciple of Christ and get to heaven must have another andbetterrighteousnessthanthatofthePhariseesandJewishsaints.

The fourth topic, however: "Pray for those that despitefully use you andpersecuteyou,"bearsmoredirectlyuponourdoctrineandfaith, thanuponourperson and life. For that they persecute us, this happens on account of God'sword,theyclaimingthattheyarerightandwearewrong.Whenthisisthecaseitisourduty toprayandcommend the-matter toGod,becausewehavenooneuponearthtowhomwecanappealforvindication.Andsinceweseethatthosewho persecute us are running counter not to us, but to God himself, and areinterferingwithhiskingdom,andaredoing thegreatestharmnot tous,but tohim himself, and have become obnoxious to hiswrath and condemnation;weshouldratherhavepityonthem,andprayforthem,thattheymaybebroughtoutof theirblindnessandfearfuldoom.Fornoonecandousanyharm,unlesshehas firstdone it toa fargreaterLord,namely thehighMajesty inheaven.Yetthisalsoonlyinsofarasitisdoneasidefromofficialresponsibilityanddoesnotinterferewith this, so thatwe, as I have always said, carefully distinguish theteachingwhichrelatesingeneraltoeachsingleperson,fromtheteachingwhichbelongstothosewhoareinoffice,whetherspiritualortemporal,whoseworkitistopunishandwithstandtheevil.Therefore,eventhoughtheybeinthemselveskind,yetrightandpunishment,astheirofficialwork,mustruntheircourse;anditwouldnot be right for them toneglect this, as through compassion, for thiswould be to help, strengthen and encourage the evil; as if I should say to ourenemies, thepope, bishops, princes, andwhoever theymaybe,whopersecuteandtrampleuponthegospelandthepoorpeoplethatadheretoit:Dearsirs,maythedearGodrewardyou,youarepiouspeopleandholyfathers,etc.;orifIweretokeepsilence,andworshipthem,orkisstheirfeet.No,dearbrother,therightthingformetosayis:Iamapreacher,whomusthaveteethinhishead,mustbite and salt, and tell them the truth; and, if they will not hear, I mustexcommunicatethem,shutupheavenagainstthem,consignthemtothefireofhell,andturnthemovertothedevil,inGod'sname,etc.

Whosoevernowhas thisoffice, to rebuke, to revile, etc., let himdo it; butasidefromtheoffice, leteveryonefollowthis teaching,not torevileorcurse,buttoactinakindandfriendlymanner,althoughothersmayactbadly,andthusdivertthepunishingfromyourselfandturnitovertothosewhoseofficeitis.Fortheevildoerwillbeapttofindhisjudgewhowillnotsparehim,evenifyoudonot avengeyourselfor seek todo it.ForGodwillnot suffer anywrong togounpunished, tjutwill himself take vengeanceuponour enemies, andwill sendhome to them what their treatment of us has merited; as he himself says:Vengeance ismine, Iwill repay;accordinglySt.PaulexhortsChristians,Rom.

xii.19:"Avengenotyourselves,butrathergiveplaceuntothewrathofGod;"bywhichwordshenotonlyteaches,butalsocomforts,asifhewouldsay:Donotassumetotakevengeanceupononeanother,tocurseandwisheviltoeachother;forwhosoeverdoesyouharmorinjury,heisinterferingwithanofficethatisnothis, assuming to punish or injure you without orders, yes, contrary to thecommandofGod.Ifnowyoudoalsothesame,thenyouinterferewiththeofficeofGod,andsinjustasgreatlyagainsthim,ashehasdoneagainstyou.

Thereforerestrainyourfist,andgiveplacetohiswrathandpunishing,andlethim attend to it, who will not let it be unavenged, and who punishes moreseverely than youwould desire. For he has not assailed you, butmuch ratherGodhimself,andhasalreadyfallenunderhisdispleasure;hecannotescapefromhim, as no one has ever yet escaped him.Why thenwill you be angry, since•God'swrath,whichisimmeasurablygreaterandmoreseverethanthewrathandpunishingof thewholeworld,hasalready fasteneduponhim,andhasalreadytakengreatervengeancethanyoucoulddo;andbesides,hehasnotdoneyouthetenthpartoftheharmthathehasdonetoGod?Whythendoyouwishtocurseheavily and take vengeance, since you see that he is lying under this severecondemnation, so thatyou should ratherhavepityonhismisery, andpray forhim,thathemayescapefromitandreform,etc.

And to confirm and impress this teaching he presents two examples: first,whenhesays:ThatyemaybethechildrenofyourFatherwhichisinheaven;forhe letshis sun riseon theevil and thegood, and sends rainupon the just andupontheunjust;asthoughheshouldsay:IfyouwanttobecalledtruechildrenofyourFather inheaven, then lethisexamplemoveyouso thatyoualso liveandactas•hedoes.Hecauseshissuntorisedaily,andsendsrainbothuponthepiousandtheevil.HerehehasinafewwordsincludedalltheearthlybenefitsthatGodbestowsupon theworld,whenhementions these two things, thesunandrain.Forifthese,orevenoneofthem,werewanting,thewholeworldwouldlongsincehavebecomewaste,andhaveperished.Ifthesundidnotdailyrise,onecouldneverwork,butallanimals,alongwithalltrees,vegetablesandgrasswouldperishfromfrost.Hencethesunaloneconveystheblessingofwhichtheworldisfull,andwhichitcannotpayfor,sothatall,bothanimalsandman,canseektheirnourishment,anditbestowsalsoheatandwarmth,sothateverythingremainsalive,grows,increases,anddoesnotperish.Inshort,itisnotpossibletoenumeratewhatbenefitsGodbestowseveryhourandmomentthroughthesun.Yes,whereisthemanthatacknowledgesthis,oristhankfulforit?

But,althoughGodgives,producesandpreserveseverythingthroughthesun,yetwemusthavetherainalso.Forifthesunwereconstantlyshining,everythingatlastwoulddryupandpineawayforheat,andnofodderorgraincouldgrowformanorbeast.Thereforehehastempereditwiththerain,sothatitcanrevive,and retain itsmoistureandstrength.Therearenowembraced in these two thefourthingsthatbelongtolife,whichthephilosopherscalltheprimasqualitates,cold,warm,dryandmoist,sothattheremustnotbeonewithouttheother.Foriftherewerenothingbut cold, or againnothingbut heat, there couldbeno life.Nowthesunbringstwoofthese,heatanddryness;therainalsobringstwo,sothat it is cold and moist. Thus God gives to the whole world daily mostabundantlyandgratuitously,tohisenemiesaswellastohisfriends,life,withallthat isneededforitsuseandadvantage.Yes,hecausesit torainthemost inawaste,wild forestandocean,where it isofnouseatall, andgivesonlyscantshowers where pious people live. Yes, he gives the best kingdoms, countries,people,moneyandgoodstotheworstscoundrels;tothepious,however,hardlybreadenoughtoeat.

Since now God everywhere in the wide world displays to us theseillustrations,justasifhewishedtherebytoexhortusandtosaytous:IfyoudonotknowwhatkindofapersonIam,andhowIamdoinggoodtoyou,askthesunandmoonandrainabout it,andeverythingthat iscold,wet,warmordry;then you will see not only innumerable benefits that I am displaying to myChristians,but alsomuchmore to thewicked,who showmenogratitude,butrewardme by persecutingmost shamefullymySon, and piousChristians; so,thatyoumustbeashamedtolookatthesun,thatisdailyproclaimingthistoyou,ashamedeventolookatalittleflowerortheleafofatree.Foritstandswrittenupon all leaves and grass, and there is no little bird, yes, no trifling fruit, noberry,nolittlegrain,sominutethatdoesnotshowthistoyouandsay:ForwhomdoIyieldmyfruitorberry?Forthevilestmiscreantsandscoundrelsuponearth.Whatchargedoyouthenbringagainstyourself,forhavingnoloveatalltowardsGod,orbenevolence towardyourneighbor, and fornot showingat least somekindness to others, since he is doing you somuch good, without ceasing, bymeansofallhiscreatures?

Now there is surely noman upon earthwho suffers the hundredth part asmuchfrombadfellowsasHemustdailysuffer,notalonebythis,thatmenabusehisgoodsandallhiscreatures forpurposesofsinandshame;butmuchmore,thattheveryoneswhohavethemostofthesegoods,askings,lordsandprinces,

are as hostile to him and hisword as to the devil himself, so that theywouldgladlydestroy it atonce, if theycould; they rageand stormagainst itwithallmannerofabuse,cursing,reviling,andbesideswithactualviolence,sothatthereis no one upon earth to whommore hatred and envy, along with all sorts ofknaveryandtrickery,areshownthantohisChristians.Well,thisiswhathehastoenduredailyfromthewholeworld;yetheissogood,anddailycausesthesuntoshine,andletsthoseenjoyhisblessingsabundantlywhoratherdeservenottohave a blade of grass or amoment of sunshine; but theymerit rather that heshouldrainuponthemincessantlynothingbuthellishfire,andhurluponthemthunderbolts,hail,spearsandbullets.ButhemustbecalledaverygoodFatherwho bestows upon such desperate scoundrels somuch property, land, people,fruits and good weather, and allows them to lord it in every way over hisdomain, so that sun and moon and all creatures must serve them, and allowthemselves to be abused in the interest of all their caprice and wickednessagainstGod.IfnowwewishtobechildrenofthisFather,weoughttoletthesestrikingexamplesmoveustoliveaccordingly.Thereforeyououghtsurelytobeashamed (hemeans to say),whoarecalledChristiansandGod'schildren, andwanttogettoheaven,andhavesuchagood,faithfulFather,whopromisesandgives you everything good; and yet you are no better than robbers andmurderers,andarelikeallbadfellowsuponearth.Forthereneverhavebeenanysobadasnottoobservekindnessandfriendshiptowardsoneanother;howcouldthey otherwise get along? For even the devils in hell cannot antagonize eachother,ortheirkingdomwouldsoonbedestroyed;asChristhimselfsays.

The other illustration is taken from the evil fellows andmurderers amongthemselves.Theyalsounderstandtheartofclingingtogetherandtreatingeachotherwell;yes,theymakecommoncausewithoneanother,andyettheirwholeaimis to injureotherpeople, torobandmurder,and thisalonefor thesakeoftemporal,uncertainadvantage.

See,now,howgoodareyou, ifyouare friendlyandgraciousonly towardsyour friends? You are just about as good as thieves and rogues, whores andscoundrels, yes, as the devil himself.Yet you act loftily, are secure, and thinkyouareall right, andcan takeon splendidandboastful airs as ifyouwereanangel;asourfactiousspiritsnowboastofthegreatlovethattheyhaveforeachother,sothatonemustseefromthisthattheHolyGhostiswiththem.Butwhatis it that theydo?Theylovetheirownriotousrabble;alongwiththat the}'arefullofdeadlyandmurderoushatredagainstus,whohaveneverdonethemany

harm;sothatwecanseeverywellwhatsortofaspirittheyhave,andyettheycan very well boast that they have as much love as scamps, scoundrels andmurderers,asmuchindeedasthedevilstowardseachother.Afterthisfashionnomanuponearthwouldbewicked.Forthereisnoonesodesperatelybadthathedoes not need to have somebody for a friend; how else could he live amongpeople, if hewere snarling and snapping at everybody? If nowyouwanted toconcludehere:Heloveshisfriends,thereforeheisgoodandholy;thenyoumustmakeatlastthedevil,andallhis,goodandpious.

Therefore Christ here means to conclude against the Pharisaic saints, thatwhattheyteachaboutlove,etc.,isallknavery;andheteachesthemtoturnthepageandlookattheScripturesaright,iftheywanttobethepeopleofGod,sothat theymight see and show love towards their enemies.Thereby they couldprovethattheyhadatruelove,andwereGod'schildren,asheshowshislovetoenemiesandtheungrateful.ForMoseshimselfalsoplainlysaidthis,asinExod.xxiii. 4, 5: "If thoumeet thine enemy's ox or his ass going astray, thou shaltsurelybring itback tohimagain;"also,"If thousee theassofhimthathateththeelyingunderhisburden,thoushaltsurelyhelphimupagain,"etc.Heretheyshouldhavefoundthattheywereunderobligationtolovetheirenemies,iftheyhad rightly looked at the text, and had notmerely glanced at it, as our blindteachers skimover the surface of theScriptures. For since he here commandsthemtorestoreandhelpupanassoranoxthatbelongstoanenemy:hemeansthattheyshouldsomuchthemoredoitwhentheenemyhimselfisindangerofperson,property,wife,child,etc.;and itamounts to this:Thoushaltnotdesirethyneighbor'sinjury,butpreventit,and,ifthoucanst,helphimandpromotehisadvantage.Therebyyou can at lastmovehim, andbykindness overcomeandsoften him, so that he cannot but love you, because he sees and experiencesnothingevil,butonlyloveandpuregoodnessinyourtreatmentofhim.

ThusChristnowendsthischapterwiththisteachingandtheseillustrations,andsays:Thereforebeyeperfect,asyourFatherinheavenisperfect.Hereoursophists have indulged in many dreams about perfection, and have appliedeverythingtotheirordersandclasses,asifpastorsandmonksalonewereinthestate of perfection, and one higher than the other: the bishops higher than theothers,and thepope thehighestofall. In thisway thisword issnatchedawayentirelyfromtheordinaryclassofChristians,asiftheycouldnotbecalledorbeperfect.ButyouhearthatChristisnotheretalkingtobishops,monksandnuns;butingeneraltoallChristianswhoarehisdisciplesandwhowishtobecalled

the children of God, not like the publicans and base fellows, such as thePhariseesandourecclesiasticsare.

Buthowaretheytobeperfect?Answer,briefly,forelsewhereIhavetreatedofitmorefully:Wearenottobeorbecomeperfect,soasnottohaveanysin,astheydreamaboutperfection;buttobeperfectmeans,hereandeverywherealsoinScripture,thatinthefirstplacethedoctrine[thatwehold]beentirelycorrectandperfect,andthenthatthelifealsobedirectedandmoveaccordingly;asherethisdoctrineisthatwearetolovenotonlythosewhodogoodtous,butalsoourenemies. He now who teaches this, and lives according to this teaching, heteachesandlivesperfectly.

ButtheteachingandlifeoftheJewswerebothimperfectandwrong,fortheytaught to loveonly their friends, and theyalso livedaccordingly.For that is apartial and divided, and only half a love. But he demands a whole, round,undividedlove,sothatonelovesandbenefitshisenemy,aswellashisfriend.ThusIamcalledarealperfectman,onewhohasandholds thedoctrine in itsentirety.If,however,thelifedoesnotfullyaccordwiththis,asindeeditcannot,sincefleshandbloodconstantlyhinder,thatdoesnotdetractfromtheperfection:onlysothatwestriveafterit,anddailymoveforwardinit, insuchawaythatthe spirit is master over the flesh, and holds it in check, keeps it under andrestrains it, so that it does not have an opportunity to act contrary to thisteaching;insuchaway,thatIletlovemoveinthetruemiddleway,uniformlytoward everybody, so that it excludes no one. Then I have the true Christianperfection,thatholdsitsplaceinnospecialofficesorclasses;butitisandistobe common to all Christians, and forms and fashions itself according to theexampleoftheHeavenlyFather,whodoesnotpartandparcelouthisloveandkinddeeds,butletsallmeriuponearthenjoythemalike,throughsunandrain,noneexcluded,goodorbad.

THESIXTHCHAPTEROFST.MATTHEW.

V.1-4.Takeheedthatyoudonotyouralmsbeforemen,tobeseenofthem:otherwiseyehavenorewardofyourFatherwhichisinheaven.Therefore,whenthoudoestthinealms,donotsoundatrumpetbeforethee,asthehypocritesdoin thesynagoguesand in thestreets, that theymayhavegloryofmen.Verily Isayuntoyou,theyhavetheirreward.Butwhenthoudoestalms,letnotthylefthandknowwhatthyrighthanddoeth;thatthinealmsmaybeinsecret,andthyFatherwhichseethinsecrethimselfshallrewardtheeopenly.

HithertotheIyordChristwasrebukingthefalseteachingsandinterpretationsofScripture,bywhichthepeoplehadbeenledonlytoavoidsinningwiththefist,the heartmeanwhile remaining internally entirely impure; and he showed andclearly exhibited the true meaning of the Scriptures and of the law. Now heassails their way of living, after denouncing their teaching, and rebukes theirgood works, and shows that they have nothing good, neither in doctrine norworks,althoughtheyweredailyteachinganddoinggoodworks,asholypeople,sothattheywereregardedasthebestkernelofthewholeJewishpeople,andastheholiestonearth,andthewholeworldhadtolooktothemasitsmirrorandpattern,accordingtowhichtheyshouldlive:aswehavehithertoknownhowtolookforthetruedoctrineandlifenowhereelsethanamongourspiritualpastorsandmonks;andyetthesearenowrebukedbytheGospel,sothateveryoneseesthat they have neither taught nor lived aright, but have misled and deceivedthemselvesandthepeople.

Now it is truly amortifyingpreaching that comes into theworld in such awayastolettheseholypeoplehavenoclaimtoanythingrightorgood;wherebyitwillmerit tobeopposedandnot tolerated in theworld.But theHolyGhostdoes not shrink on this account, but goes on, as it is his office, wherever hecomes,torebukeboth;asindeedbothneedtoberebuked.Forthisistrue,wherethe teaching is not right, there it is impossible that the life, which must bedirected and controlled by it, should be right and good; butwhat one does inaccordancewith it, thosearebye-pathsanddeviations,andsomuch theworsebecauseatthesametimethereremainsthesemblanceandthenotionthatitisthetrue,divineteachingwhichpointsandleadstowardsheaven,andtheworkshavethe nameof being good, and yet they look no further than to the fist: as theysupposeditwasenough,andwelldone,if theyonlydidtheworks,gavemanyalms, fasted and prayed, no matter how their heart stood towards God; andbesidestheyweredefiledbytheshamefultraitthattheyweredoingitallonlyto

be seenby thepeople andget honor andgloryby it from thepeople; for thatreasonChristhererebukesandutterlyrejectsit.

And first of all he rebukes their alms, which is still the best among tellexternalworks.Foritmeansnothingelsethantohelpthepoorandneedy;anditembracesnotonlygivingapieceofbread toabeggarbefore thedoor,but allsortsofkinddeedsandallgoodworksdone toaneighbor.For the littlewordalmsistakenfromtheGreekwordilehmosunh,whichmeansmercy;aswealsogenerally call them works of mercy.Whence also the Scriptures praise theseworks above all others, even those done towardsGod, as sacrificing, praying,etc.;asChristhimselfsaysthroughtheprophetHosea:Ihavedelightinmercyandnotinsacrifice.SoalsoinIs.lviii,hefindsfaultwiththeirgrievinghimbyfastingandscourgingtheirbodies,anddemandstheseworks,thattheyaretodogoodtothepoor,tofeedthehungry,toclothethenaked,etc.Howdoesitthenhappen, that he here rebukes the Pharisees on account of such a goodwork?Answer:Hedoesnotrebukethework,buttheirpurposeandaimindoingit.Forthedeedwouldbe in itselfgood,but it is spoiledby their smearing their filthoverit,becausetheyseekonlytheirowngloryandhonorbeforethepeoplebyit,anddoitnotfor thesakeofGodor theirneighbor.Thereforehepronouncesashort,sharpjudgment, thatallsuchalms,howevergreat,manyandcostly theymaybe,areinvainandofnoaccount.

But who believes that this vice and fault is so common in theworld, andespecially in thecaseof thebest,andhowfewthereareof thosewhowithoutthisseekingforworldlyhonororfavoraredoinggoodworks?Takeallthealmsgivenin thewholepapacy,andcountupasmanyasyoucanfind, thatarenotgivenwith this intention. Yes, theworldwill never get to understandwhat itreallymeanstogivealms.Forweareallinclinedthatway,ifthepeoplewouldnotbegintopraiseus,ortoshowushonor,gratitudeorfavor,everyonewouldsoondrawbackhishand.Forifthepopehadsaidtotheprincesandfounders[ofmonasteries, etc.]: Gentlemen, I will not give you a penny for all yourfoundations and alms, etc., what do you suppose they would have given forchurchesandotherinstitutions?Theywouldnothavehadastonehauledorlaidin position; as we now see, because we teach correctly and exhort to theseworks,sothatwearetogiveforGod'ssake,fromapure,simpleheart,withoutanyseekingforourownhonorormerit,etc.,nownobodywantstogiveacent.Buthitherto,whentheyhadpraiseandhonorfordoingit,itsnowedwithalms,endowments and wills; and yet this had something to do with it, that men

believedtheyweremeritingheaventhereby;nevertheless, thatwasnottherealreason,butitwasjustwhatChristheresays,thatitwasagreatthingintheeyesofthepeople,andwaspraised.Otherwisetheywouldnothavecaredforit,soastodoitforthesakeofGodandthekingdomofheaven.

Thiswecanreadilyunderstandbythefact,assaidabove,thatifwepersuadeandurgethepeoplemostearnestlytoperformsuchgoodworks,andrepresentitin themostattractiveway thatwecan,as somethingheartilypleasing toGod,alongwithalltheangelsinheaven,andthatGodwillrewarditahundredfold:stillnobodywilltouchit.Whatisthedefectinourplea?Simplythis,thatoneisno longer toget for itpraiseandhonor,gratitudeandpraisebefore theworld.Becausetheheadiscutoff,thebodywillnotfollowanymore.Butiftheheadweretobecomealiveagain,thenthingswouldsoonmoveonagainastheyusedto do, when this was the way it went. If a rich prince gave so much to amonastery,thentheyallcameandsaid:Deogratias!andtheypromisedtomeritit[God'sfavor]withtheirprayersanddivineworship.Thathadtobeproclaimedinallpulpits,andalltheworldhadtosay:O,thatisasplendiddeed!Thatisthewayitwasdoneeverywhereinallthepapacy;althoughtheremayhavebeenafewwhomGod foundhonest.See, this is a sure indication that thiswasdoneonlysoastomerittherebygratitude,honorandpraise.

Inadditiontothisyouhavealsothisevidence,thatthesesaintssoonbecomeangryandwithholdtheirgifts,iftheyexperienceingratitudeorcontemptForiftheydidnotdoitforthereasonmentioned,theywouldnotbecomeangryatthis,orforthatreasoncease,buttheywouldcontinueandsay:Ididnotbeginitforthat purpose, and for this reason I will not cease; but for God's honor andpleasureIwilldoit,eventhoughnoonegivesmeagoodwordforit.Butifyoucomescratchingalongafterthisfashion:Ihavedonesomuchforhim,anditisforgottenalready,andthere'snogratitudeinthepeople,etc.,Iwouldgladlytakeoutmyheartandgiveittosomeone;butsinceIseethatithastobelost,andheshowshimselfsoungrateful,andallmylaborandtroublegofornothing,I'lllethimhavehell 'fire before I give hima cent or a crust of bread; see, there thescamp peeps out, and you show by your own words why you are doing it,namely,thatpeoplearetoworshipandcelebrateyou,andhonoryouasagod;aswenowsee in thecaseof somegreatmiserlybishops,how theycan rageandscold, ifone isnotalways thanking them,or sayingwhat they like tohear, sothattheyeveninsultprincesandlordswithit,andwanttoblameeverybody.

See,thisistheshamefulperversionofgoodworks,andthecommonfaultin

all theworld, that nobody does anything goodwithout such a design. For theworldcannotgetoutofthecrazynotion,nortolerateandovercomeingratitude.That iswhere themonkscome from,who ranoff into thewilderness,becausetheyweretooweaktoendurethis,thattheyshouldbeintheworld,helpanddogoodtoeverybody,andgetastheirrewardnothingbutcontempt,harm,disgraceandingratitude.Butwhatdeviltellsyoutodoagoodworkwiththeexpectationofmeriting thehonorandfavorof theworld,which isuncertainandcansoonfallawayandbechanged,andnottohaveabetterobjectinview,namelyGod,for thenitcannotbe lost,ashewill richlyrepayyou,bothnowandhereafter?Andyouareservedexactlyright;sinceyouaresucharogue,andaimatnothingelse than tobeworshippedby thepeople,andmakeagodofyourself;hecanverywelllettheworldandthedevildealwithyou,soastotakeyourgodheadfromyouandthrowitintothedirt,whereitoughttolie.For,asyoutrytositonGod's throne and appropriate the honor that belongs to him, he very properlyhurlsyoudownagain,sothatcompletedisgraceisallthethanksyougetforthestolenhonor.

Therefore,itisamiserablebusiness,astotheworld[initsrelationtoalms-giving]:whetheritisprofessedlypiousorwicked,ineithercaseitisworthless.For itwill eitherbeanopendevil,withevilworks;or itwillbeGodhimself,withgoodworks.Itisintolerable,ineithercase.ThereforenoonecandoagoodworkunlessheisaChristian.Forifhedoesitasaman,thenhedoesitnotforthehonorofGod,butofhimselfandforhisownbenefit;or,ifhepretendsitisforGod'shonor,thisisamalodorouslie.

ThusChristnowmeanstoteachhowoneisrightlytogivealms,andsays:Ifthougivestalms,donothaveatrumpetsoundedbeforethee,andhaveitloudlyreported,sothatawholetownmustknowitandtalkaboutit;justasamongus,when a charitable distribution ismade, all the bells are rung; but, if you givealms,doitsothatyourlefthanddoesnotknowwhatyourrighthanddoes.ThatisjustwhatSt.PaulsaysinRom.xii.8andelsewhere:Hethatgiveth,lethimdoit with simplicity. But to give with simplicity means that one does not seektherebyhisownhonor,favor,gratitude,orreward,andisnotinfluencedbyanyone,whetherhebeunthankfulornot;buthegivesawayfreelywhathewishestogive; just as God gives daily, and causes his sun to shine, regardless of thethankful or unthankful, just as if he saw nobody. That is a simple heart andintention,whichneitherseeksnordesiresanythingelsethanonlyGod'swillandhonor.

Thesesimplealmswedonotfindamongtheworldly.Fortheirgivingisofsuchacharacter,thattherighthandgives,butthelefthandtakesThatiscalled—givers,takers—asthechildrenmockinglycalleachother;yes,giveninsuchawaythatonetakestentimesasmuchinplaceofwhathegives,as,whereonegivesadropofwaterandtakesacaskofwine.Fortheworldgivesinsuchawaythat it will have the honor that is immeasurably greater than all money andproperty, and buys thee with a trifle, so that it may have in thee a perpetualcaptive, with body and life, and whatever thou hast, yes, and God himselfbesides.

ThereforesaysChrist:Ifthougivestalmswiththerighthand,takecarethatthoudostnotseektotakemorewiththylefthand;butholditbehindthee,anddonotletitknowanythingaboutit;sothatitmeansgivenwithsimplicity,andnottaken,orgiveninsuchawaythatonemustowetheetentimesasmuch,andcelebrateandworshiptheeasanidol;asouryoungsquiresnowdo—iftheyhaveserved somewithaducator two, theywant tohavehimsobought andundersuchobligations to them, thathemust leteverythingbegoldthat theysayanddo, and dare not say aword to them exceptwhat they like to hear.My goodfriend,ifyoucansellyourbitsatthatrate,youarenotapoortradesman,byanymeans.

Therefore let every one know how to guard against this vice, and watchhimself closely that he be not also found among these. For there are but fewpeoplethatareawareofit,anditdeceivesalsoeventhosewhosupposetheyareverypiousandfullofgoodworks,andareyetinthiswaytwiceasbadasothers;thusGod is specially hostile to this vice, and can less endure it than that oneshouldopenlyrobhisneighboranddohimwrong,thantogiveinthisway,andsoshamefullyspoilthegoodwork,sothatyoumakeofyourselfanidol,andyoumoresecurelybindandholdyourneighborthananyoneelse.Butthatisthewayitgoes;wherethetruedoctrineliesprostrate,andyeteverybodyprofessesgreatpiety,therethesegoodworksfollow,thathavenothingbutavainshow,anddotwiceasmuchharmasopenevilworks.

Butsomeonemaysay:Whatistocomeofit,thathesaysthatalmsaretobesecret?Isitobjectionableforonetoletitbeproclaimedandshowntothosewhoaretotakeandreceiveit?Answer:No;youmustseewhatChristhasinview,forheislookingattheheartandintention,namely,ifitisgivenorbestowedsothathonor and glory are sought by it, then it is of no value beforeGod, althoughmanypoormaytherebybehelped.Buttogivealmsinsecretmeanswherethe

heartdoesnotexposeitself,orseekhonorandnamefromit;butissodisposedthat it gives away freely,without regardingwhether itmay have any showorpraisebeforethepeople;yes,ifbesidesitisdespisedandabusedbyeverybody,thus it is called secret and done alone beforeGod, even though it takes placeopenlybeforealltheworld.Foritiscoveredoverbythissimplicityoftheheartthat doesnot inquireor care about the issue, letGoddecide, let come from itgratitudeoringratitude,goodorevil.ForthusIdonotseeit,thoughothersmaysee it; thus I and others in our preacher's office must do, so that we do notconcernourselveswhetherwetherebypleasethepeopleornot;yes,mustratherexpectforitcontempt,ingratitude,persecution,andallsortsofmisfortune.Forevery goodworkmust expect this, and by it be tried and proved, that itmayendureandbe foundupright;which isnot thecasewith theotherhypocriticalshamwork.

Inshort,hewhomeans tobeaChristianmustnotwant todo,oromitanygoodwork, out of regard for others, but only in order to serve Godwith hisoffice,calling,money,goods,orwhateverhehasorcando,andhonorhimsofarashecan,althoughhemaynevermeritanythankstherebyuponearth.Foritisalsoimpossiblethatapiousmanshouldbehererewardedfortheverysmallestwork that he does, even if he were crownedwith gold and received a wholekingdom.Thereforeheshouldlookfornothingmorethangettinghisbreadandbutter for it, and expect no reward from the world, that is not worthy torecompenseagoodwork,orindeedtorecognizeandhonorarealChristian;andifitevenknowshim,itisnotsogoodastothankhim.Because,therefore,itisnot undertaken out of regard for the world, it ought not to be omitted on itsaccount;butitshouldbecommendedtoGod,whowillabundantlyrewardit;notsecretly,butopenly,beforethewholeworldandallangels.

Ifwedonot so understand and feel in thismatter,we cannot perform anyreallygoodwork;butwebecomeimpatient,discontented,andallowourselvestobeovercomebytheshamefulingratitudeoftheworld,sothattherebythisgoodworkisruinedandlost;anditthenappearsthatwemeanttodoitnotforGod'ssake,butforthesakeofthepeople.Andasformyself,Iwouldlongagohavegiventheworlditswalking-papersandletitgotothedevil,ratherthanletithearawordfromme.Butitisnoconcernofhers,butofourdearFatherinheaven;outof loveforhim,andforhispraiseandhonor,wewillpreachanddogood,becauseallelseintheworldishostiletohimandmostshamefullydespisesandrevileshim,anddoesallitcantoopposeandvexhim;andwetakeourcomfort

from the fact that he yet lives if all the world perishes; and because he hasdeclaredandpromisedthathewillproperlyrecompenseandrewardit,hesurelywillnotlietous.Thentryit,andyouwillfindthatitwillnotfailyon.This,atfirst, in ageneralway, iswhatwehave to say in regard toalmsgivingandallothergoodworks,howaChristianistobedisposedinheartinregardtothem,etc.

V.5,6.Andwhenthouprayest, thoushaltnotbeas thehypocritesare; forthey love topraystanding in the synagoguesand in thecornersof the streets,thattheymaybeseenofmen.VerilyIsayuntoyou,theyhavetheirreward.Butthou,whenthouprayest,enterintothycloset,andwhenthouhastshutthydoor,praytothyFatherwhichisinsecret;andthyFatherwhichseethinsecretshallrewardtheeopenly.

Alongwithalmsgiving,ordoinggood toourneighbor, it is alsoourChristianduty topray.For, just as thenecessitiesof thepresent lifedemand thatwedogoodtoourneighborandsympathizewithhiminhisneed(for that iswhywelivetogetheruponearth,sothatonemayserveandhelptheother);so,becausewearedailyexposedinthislifetoallmannerofdangerandneed,thatwecannotavoidorturnaside,wemustalsoevercalluponGodandseekforhelp,bothforourselvesandeveryoneelse.

Butasproperalmsgivingisararethingintheworld,notonlybecauseofthecommonrobbingandstealingthataboundintheworld,asnoonedoesgoodtohisneighbor, andeverybodyscratchesonhisowndung-pile, anddoesnotaskhowhisneighborgetsalong;butalsobecauseiftheydoagooddeed,theyseekonlytheirownintereststhereby;sothatthustheworldisnothingelsethanasetof robbers and thieves, both on the right and left, both bodily and spiritually,bothinbadworksandgood;justsonowisprayingararething,thatnoonedoesbut Christians, and yet it was such a common thing in the world, especiallyamongtheJews,asChristhereshows, insynagoguesandat thecornersof thestreets, and now in somany churches,monasteries, nunneries, etc., mutteringand bawling day and night with singing and reading, so that the world iseverywherefullofit,andthereisnolackofthiswork,andyettakenaltogetheritisnotworthacent.

For since Christ here rebukes and rejects all their praying, who wereneverthelesssodiligentlypracticingit,onlythattheymightbeseenofmenandgetglory;howmuchmoreistheprayingofourecclesiasticstobecondemned,

whoseeknothingelsetherebythanthattheymayfilltheirbellies,andnotoneofthemwouldsayapaternosterifhedidnotgetpayforit.Andwhentheyhavedonetheirbest, theyhavemumbledoverabag-fullofwords,or intonedthem,withoutheart,senseorfaith, just likebellsororgans; theyhavegottentherebythe honor and glory of being the only ones that pray; but that the others, asoccupiedwithworldlyaffairs,cannotprayorserveGod,andtheymustprayinourstead,sothatwemaymakelordsofthembyourmoneyand-00is.

Buthownecessaryprayeris,isnottobetoldhere;weoughtindeedourselvesto feel this, since we live in flesh and blood that are full of all sorts of eviltendencies;besides,wehavetheworldaroundusandagainstus,thatcausesusmuchmisery and affliction, andmanifold trouble; and in addition the devil iseverywhere around us,who originates innumerable sects, parties and heresies,anddrives us to unbelief, despair, etc., so that there is no end to this, andwehavenorest,becausewearesurroundedbytheseenemieswhodonotceaseuntiltheyhavestrickenusdown,forweassinglepoormenaremuchtooweakforsomanyenemies.ThereforeGodsaysintheprophetZechariahxii.10,thathewillgivetohisown"thespiritofgraceandofsupplication,"wherewiththeymaybesustained during their present exposure, and guard and defend themselvesagainst the evil, harmful spirit. Therefore it is the special work of Christians,whohave theSpiritofGod, that theybenotwearyand idle,butpraywithoutceasing,asChristelsewhereteaches.

Butnowcomesthetest,thatitbeagenuineprayerandnotahypocriticalone,as theirswas, andours has hitherto been.ThereforeChrist begins by teachingthemhow topray aright, and showshow they are togo about it, namely, thattheyshouldnotstandandprayopenlyuponthestreets,butshouldprayathome,alone, in their chamber, in secret, etc.: that is, that they should first of all layaside the falsedesire topray for the sakeof theappearanceand reputation,oranything of that kind. Not that we are forbidden to pray upon the street oropenly;foraChristianisnotboundtoanyplace,andmayprayanywhere,uponthe street, in the field, or in church; butmerely, that itmust not bedonewithreference to the people, to get honor and profit from it, just as he forbidssoundingatrumpetorbellsatalms-giving—notforthatreason,butherebukesthe addition and the falsemotivewith thesewords: that theymay be seen ofmen.

Thusitisalsonotcommandedasnecessarythatwemustgointoaclosetandshutthedoor;althoughitissuitableforonetobealonewhenhewishestopray,

ashe canpourouthisprayer toGod free andunhindered, andusewords andgesturesthathecouldnotinthepresenceofothers.Foralthoughprayercantakeplaceintheheartwithoutanywordoroutwardindication,yetthishelpstostirup and enkindle the spirit; but the heart should, aside from this, be prayingalmost without intermission. For a Christian (as above said) has the spirit ofsupplicationalwayspresentwithinhim,sothathisheartisperpetuallyengagedinsupplicationandprayertoGod,whetherheiseating,drinking,laboring,etc.For his whole life is devoted to the dissemination of the name, honor, andkingdomofGod,sothatwhateverhedoesmustcontributetothis.

But yet (I say) in addition to this we must also pray outwardly; bothindividually,thateachpersonuseabenedictionoraLord'sPrayer,ortheCreed,orapsalm,inthemorning,intheevening,attable,andwhenhehastime,andcollectively,when theycome together,handle thewordofGod,and thereuponthankhimandcalluponhiminviewofthecommonneed.Thishastobedoneopenly, and time and place are set apart for this purpose, when the peopleassemble; this isapreciousmethodofprayer,andastrongdefenseagainst thedevilandhiswiles,forthenthewholeChristiancommunitycombineswithoneaccord,and themoreearnest theeffort, thesooner theprayer isheard,and themoreefficientit is:asit isevennowdoingmuchgood,avertingandhinderingmanyartificesofthedevil,thathewouldotherwiseemploythroughhisagents,sothatsurelywhatisnowleftsecure,bothinecclesiasticalandsecularaffairs,ispreservedthroughprayer.

Butwhatare theneedfulelementsandcharacteristicsforconstitutingarealprayer,Ihaveoftenelsewheresaidandtreatedof,namely,torepeatinaword,thatweareurgedtoit,first,bythecommandofGod,whohasstrictlyenjoineditupon us to pray; then, his promise, in which he assures that he will hear us;thirdly, our contemplation of our need and misery, which so oppresses andburdens us thatwe greatly need to carry this straight toGod, and pour it outbeforehim,ashehascommanded;fourthly,thatweuponthiswordandpromiseofGodpraywithtruefaith,infullconfidencethathewillhearandhelpus;andall this in the name of Christ, through whom our prayer is acceptable to theFather,andforwhosesakehegivesuseverygraceandblessing.

ThisChristshowsalsoherewiththeword:PraytothyFatherinsecret,etc.,andafterwardsmoredistinctly,wherehesays:OurFatherwhoartinheaven,etc.For thisamounts tosaying thatourprayer is tobeaddressed toGodas toourgracious,kindFather,notastoatyrantorangryjudge,etc.Nownoonecando

thatunlesshehas thewordofGod, thathewishes tohaveuscallhimFather,andthatasaFatherhehaspromisedtohearandhelpus,andthathehavethisfaith inhisheart, so thathecheerfullydarecallGodhisFather,andpraywithheartyconfidence,andrelyuponthisprayer,asassuredlyheard,andawaithelp.

But there were none of these elements in that Pharisaic prayer, for theythought no further than how theworkwas to be done, so that theymight belookeduponasholypeople,wholiketopray;orlikeourmonksandpriests,sothat theymay fill theirbellyby it.Yes, theyare so far fromholding that theyoughttopraywithsuchfaith,

that they have regarded it as a folly and presumption that one shouldcongratulatehimselfuponthecertaintythathisprayerisacceptabletoGodandheardbyhim;andthus,althoughtheyprayed,theycountedeverythingasapureventure,andtherebygrievouslyangeredGodbyunbeliefandabuseofhisname,againstthefirstandsecondcommandments.

Thereforelearnherethatnotrueprayercanbeofferedwithoutthisfaith.Doyou,however,feelweakandtimid?forfleshandbloodalwayshinderfaith,asifyouwerenotworthyorfitandinearnesttopray;ordoyoudoubtwhetherGodhasheardyou,becauseyouareasinner?thenclingtothewordandsay:ThoughI ama sinner andunworthy, yet I have the commandofGod, that tellsme topray, and his promise that he will graciously hear me, not because of myworthiness, but for the sake of the Lord Christ. By thismeans you can driveaway the thoughts and doubts, and cheerfully kneel down and pray, notregarding yourworthiness or unworthiness, but your need and hisword uponwhichhe tellsyou tobuild; especially sincehehasplacedbeforeyouandputintoyourmouththewordshowandwhatyouaretoprayfor(asfollows),sothatyoujoyouslysenduptheseprayersthroughhim,andcanlaytheminhisbosom,thathemaylaythembyhisownworthinessbeforetheFather.

V. 7-13.Butwhen ye pray, use not vain repetitions, as the heathendo: fortheythinktheyshallbeheardfortheirmuchspeaking.Benotyethereforelikeuntothem:foryourFatherknowethwhatthingsyehaveneedof,beforeyeaskhim. After this manner therefore pray ye: Our Father which art in heaven,Hallowedbethyname.Thykingdomcome.Thywillbedoneinearth,asitisinheaven.Giveusthisdayourdailybread.Andforgiveusourdebts,asweforgiveourdebtors;Andleadusnotintotemptation,butdeliverusfromevil:Forthineisthekingdom,andthepower,andtheglory,forever.Amen.

He rebuked above their wrong intention in prayer, as they sought 'their ownhonorandprofitamongthepeopleevenindoingthatwhichwasdirectedtoGodalone,callinguponhimandbeseechinghimforhelpinourneedandtemptation.Herehe isrebukingthisperversionofprayer, that theysupposeit isprayingifoneusesmanywordsandvainrepetitions,andhecallsitaheathenishmethod,atriflinguselessprattle,asofthosewhosupposetheywillotherwisenotbeheard.Forhesawverywellthatthiswouldbethecase,andthatsuchanabusewouldcontinueinChristendom,asitexistedamongthemalreadyatthattime,sothatprayerwouldbemade amerework, thatwouldbevalued in proportion to itssizeandlength,asiftherebyitwereadmirablydone,andthusinsteadofatrueprayertherewasamereprattleandbabbling,ofwhichtheheartknewnothing.

Thus,aswesee, itwascarriedon inmonasteries,nunneriesand thewholeecclesiastical crowd, that seem to have had nothing else to do in their callingthantowearythemselvesdailysomanyhours,andatnightbesides,withsingingand reading their Horas; and the more of this they could do, the holier andgreaterworship theycalled it.Andyet among themall therewasnotone thatutteredarealprayerfromhisheart:buttheywereallfilledwiththeheathenishnotionthatonemusttireGodandone'sselfwithcryingandmuttering,asifheneither could nor would otherwise hear; and they have thereby accomplishednothingelsethantowastetheirtimeandpunishthemselveslikeasses,withtheirpraying.

Therefore they have themselves said that there is no harder work than topray; and that is in fact true, if you aim tomake awork or labor out of yourpraying,imposinguponyourbodytoreadorsingsomanyhourscontinuously,so'thatanydaylaborerwouldratherchoosetothreshforawholeday,thanonlytomovehismouthfortwoorthreehoursoneafteranother,orlookstraightintoabook.Inshorttheirprayerwasnotasighingordesireoftheheart,butamereforce-work of the mouth or tongue: so that if a monk has been reading ormutteringhisHorasforfortyyears,hehasnotprayedfromhisheartforanhourduringallthattime.FortheyneverthinkofpresentingtheirwantsbeforeGodintheirprayers,buttheythinkonlythattheymustdoit,andGodmustregardthistroubleandtoil.

ButtheChristian'sprayer,whichisofferedinfaithuponthepromiseofGod,andpresentsbeforehimfromtheheart itsneed, that iseasy,andoccasionsnolabor.Forfaithsoontellswhatitwants,yes,withasighthattheheartuttersandthatcannotbereachedorutteredinwords,asPaulsays.TheChristianprays,and

becauseheknows thatGodhearshim,hedoesnotneed toprateeverlastingly.ThusthesaintsintheScripturesprayed,asElijah,Elisha,Davidandothers,withshort,butstrongandpowerfulwords;asweseeinthePsalms,inwhichthereishardlyone thathasaprayerofmore thanfiveor£ixverses.Therefore theoldfathershaveveryproperlysaid, there isnouse inmany longprayers,but theypraisetheshortejaculatoryprayers,inwhichoneliftsasighheavenwardwithawordortwo;whichonecandoveryoftenwhenheisreading,writing,ordoingsomeotherwork.

But theothers,whomakeonly a huge laborout of it, cannever praywithsatisfactionorwithdevotion,buttheyaregladwhentheyarethroughwiththeirbabbling; for itmust be so, if one prayswithout faith andwith no feeling ofneed,thustherecanbenoheartinit:butiftheheartisnotinit,andthebodyistodothework,thenitbecomesdifficultandvexatious;asweseealsoinsecularlabor:hewhodoesanythingunwillingly,howdifficultanddisagreeableitis;butonthecontrary,iftheheartischeerfulandwilling,thenittakesnonoticeofthework.Soalsoitishere;ifoneisinearnestaboutit,andtakespleasureinprayer,thenheneitherknowsnorfeelsanylaborortrouble,butlooksonlyathisneed,andhasfinishedsingingorprayingthewordsbeforeheknowswhatheisabout.Inshort,oneshouldprayshort,butoftenandstrongly;forGoddoesnotaskhowmuchand longonehasprayed,buthowgood it isandhowitcomes fromtheheart.

Therefore Christ now says: Your Heavenly Father knows what you needbeforeyouaskforit;asifhewouldsay:Whatareyouabout,thatyouthinktooverwhelm him with your long babbling, so that he may give you what youneed?Youdonotneedtoconvincehimwithwords,orinstructhimatlength;forheknowsbeforehandbetterwhatyouneedthanyoudoyourselves.Justasifyouwere to comebefore a prince or a judgewhoknewyour case better thanyoucoulddescribeittohim,andyouwouldundertaketomakealongstorytoinformhimaboutit,hewouldrightlylaughatyou,orratherbeoffendedatyou.Yes,wedonotknow,saysSt.Paul,howwearetopray;sothat,ifhehearsusandgivesussomething,hegivesitabovewhatwecanunderstandorhopefor.Thereforesometimes he lets us ask for something that he does not soon give, or indeeddoesnotgiveatall,asknowingverywellwhatweneedorwhatwouldbeusefultousornot;whatweourselvesdonot see, andat lastmustourselvesconfessthatitwouldnothavebeengoodforusifhehadgiventousinaccordancewithourprayer.Thereforeweneednotteachhimorprescribewithourlongbabbling

whatandhowheistogivetous:forhewillgiveinsuchawaythathisnamemaybehallowedandhiskingdomandhiswillmaybeadvancedandpromoted,etc.

Butdoyousay:Whythendoesheletusprayandpresentourneed,anddoesnotgive it tousunasked,sinceheknowsandseesallourneedbetter thanwedo?Hegivessurelytothewholeworlddailysomuchgoodfreely,assun,rain,corn,money,body,life,etc.,whichnooneasksorisgratefulfor;asheknowsthat they cannot get along for a single daywithout light, eating and drinking;whydoeshethentellustoprayforthesethings?Answer:Hedoesnotrequireit,indeed,forthereasonthatwearetoteachhimthiswithourpraying,viz.,whatheistogiveus,butinorderthatwemayacknowledgeandconfesswhatkindofblessingsheisbestowinguponus,andyetmuchmorehecanandwillgive;sothatwebyourprayingare rather instructingourselves thanhim.For therebyIamturnedabout,thatIdonotgoalongliketheungodlythatneveracknowledgethisorofferthanksforit;andmyheartisthusturnedtohimandaroused,sothatIpraiseand thankhim,andhaverecourse tohimin timeofneedand lookforhelp from him; and the effect of all this is that I learn more and more toacknowledgewhatkindofaGodheis;andbecauseIaddressmysupplicationsto him, he is themore disposed to answerme abundantly. See, this is now agenuine supplicant, not like those other useless talkers, who babble indeed agreatdeal,butneveracknowledgethis.ButheknowsthatwhathehasisthegiftofGod,andhesaysfromhisheart:Lord,IknowthatIcannotofmyselfproduceorgetapieceofmydailybread,or shieldmyselfagainstanykindofneedormisfortune;thereforeIwillawaititandbeseechitfromthee,asthoudostteachme,anddostpromise togiveme,ashewhoisreadywithfavorsregardlessofmythoughts,andwhoanticipatesmyneed.

See, such acknowledgment in prayer is pleasing to God, and is the true,highestandmostpreciousworshipwhichwecanrendertohim;fortherebythehonorandgratitudethatareduearegiventohim.Thistheothersdonotdo,butthey seize and devour all the gifts ofGod, just as hogs; they appropriate onecountry,city,house,afteranother;neverthinkofpayinganyregardtoGod;wantmeanwhiletobeholywiththeirgreatintonationsandbabblinginthechurches.ButaChristianheart,thatlearnsoutofthewordofGod,thatwehaveeverythingfrom God and nothing from ourselves, such a heart accepts this in faith andfamiliarizesitselfwithit,sothatitcanlooktohimforeverythingandexpectitfrom him. Thus praying teaches us, so that we recognize both ourselves and

God,andlearnwhatweneedandwhencewearetoseekforitandgetit.Thusthereisdevelopedanexcellent,sensibleman,whocanreadilyadapthimselftoallcircumstances.

Christ, having thus rebuked and rejected these false and useless prayers,proceedshimselftogiveanexcellentbriefform,howand,whatwearetopray,that embraces all kindsofwants that are todriveus toprayer, so thatwe candailyremindourselvesoftheminsuchshortwords,andnoonemaybeexcused,as though he did not know how orwhat he is to pray; and it is a very goodpracticeespeciallyforordinarypeople,childrenandhouseservants,topraythewholeoftheLord'sprayerdaily,morningandeveningandattable,andalsoatothertimes,sothatonemaypresenttoGodinitallourneedsingeneral.Since,however, the Lord's Prayer is sufficiently expounded in the Catechism andelsewhere,Iwilladdnofurthercommentsatpresent.

It is, however, as has often been said, surely the very best prayer thatwasever uttered upon earth, or that any one could conceive, sinceGod theFathergaveitthroughhisSon,andlaidituponhislips;sothatwedarenotdoubtthatitis extremely pleasing to him. He admonishes us at the very beginning, bothconcerninghiscommandandhispromise,intheword:"OurFather,"etc.,astheonewhodemands fromus thishonor, thatweare to ask fromhim, as a childfromitsfather,andhewantsustohavetheconfidencethathewillgladlygiveuswhatwe need; and this is further also a part of it, thatwe glory in being hischildrenthroughChrist;andthuswecomeinaccordancewithhiscommandandpromise, and in the name of the Lord Christ, and appear before himwith allconfidence.

Now,thefirst,secondandthirdpetitionsrefertothehighestbenefitsthatwereceivefromhim:namely,first,becauseheisourFather, thathemayhavehishonorfromus,andhisnamebeheldinhighhonorinalltheworld.HerewithIgatherintooneheapallsortsoffalsebeliefandworship, thewholeofhell,allsinandblasphemy,andpraythathemayputastoptotheabominablebeliefofthepope,theTurks,thefactiousspiritsandheretics,allofwhomdesecrateandabusehisname,orunderhisnameseek theirownhonor.Thereare indeedbutfewwords,buttheirmeaningisaswideastheworld,againstallfalsedoctrineand life.Secondly, afterwehavehiswordand truedoctrineandworship, thatalsohiskingdommaybeandremaininus,thatis,thathemaycontrolusinthisdoctrineandlife,andtherebyprotectandpreserveusagainstallthepowerofthedevilandofhiskingdom,andthatallthekingdomsthatrageagainstitmaygoto

destruction,sothatthiskingdommaystand.And,thirdly,thatnotourwill,northat of anyman, but alonehiswillmaybedone, and thatwhat he thinks andadvisesmaysucceed,inoppositiontoalldesignsandundertakingsoftheworldandwhatevermaystriveagainstthiswillandcounsel,evenifthewholeworldmassesitselfandstrugglestomaintainitsantagonisticcause.Thesearethethreemostimportanttopics.

Intheotherfourpetitionswefindourselvesconfrontedbytheneedthatdailymeetsusonourownaccount,with reference to thispoor,weak, temporal life.Thereforewepray,inthefirstplace,thathemaygiveusourdailybread,thatis,everythingthatisneedfulforthepreservationofthislife:food,ahealthybody,goodweather, house, home,wife, child, good government, peace, and that hemaypreserveus fromallmannerof calamity, sickness, pestilence, dear times,war,insurrection,etc.Then,thathemayforgiveusourtrespasses,andnotregardtheshamefulmisuseofandingratitudefortheblessingswhichhedailysorichlybestowsuponus,andthathemaynotforthisreasonrefuseanddenyustheseorpunishuswiththedisfavorthatwedeserve;butgraciouslyforgiveus,althoughwe,whoarecalledChristiansandhischildren,donotliveasweshould.Thirdly,becausewearelivinguponearth, inthemidstofallmannerof temptationandvexation,whereweareassaultedoneveryside,sothatwearehindered,andaretemptednotaloneoutwardlybytheworldandthedevil,butalsoinwardlybyourownflesh,sothatwecannotliveasweshould,norbeabletoendureforadayamid somuchdanger and temptation;wepray therefore that amid thisdangerand need hemay sustain us, so thatwe are not thereby overcome and ruined.And, finally, thathemayat lastwhollydeliverus fromall evil, andwhen thetimecomes,thatwearetopassoutofthislife,maygrantusagracious,happydyinghour.Thuswehavelaiduponhisbosombrieflyallourbodilyandspiritualneed,andinafewwordshavegatheredupaworldofmeaning.

But there is in the text a small appendage that closes the prayer, aswith acommon grateful confession;which is this: For thine is the kingdom, and thepower,andtheglory,forever.Thesearethepropertitlesandnamesthatbelongto God alone. For these three things he has reserved for himself, that is, togovern, to judge, and to glory.No one has a right to rule or have supremacyexceptGodalone,or those towhomhehas entrusted it, throughwhomashisservantsheexercisesthecontrol.Likewisenomanhasarighttojudgeanother,ortobeangryandpunish,excepthewhoholdstheofficebydivineappointment.Foritisnotanaturalrightofmen,butonegivenbyGod.

Thesearethetwo,thatheherecallsthekingdom,orthesovereignty,sothatallauthoritymaybehis;andthen,thepower,thatis,theresultofthedeciding,exsecutio,so thathecanpunish,hold thewicked insubjectionandprotect thepious. For hewho punishes, does it inGod's stead, and it is all owing to hispower that one handles justice, protects and sustains. Therefore let no oneavengehimselforpunish,foritisnothisofficeorsphere,anditdoesnotavail;ashesays:Vengeanceismine,Iwillrepay;andelsewherehethreatens:Hewhotakesthesword,shallperishbythesword.

Soalsotheglory,orhonor,isaloneGod'sown,sothatnoonemayboastofanything,ofhiswisdom,holinessorability,exceptthroughhimandfromhim.For,thatIhonorakingorprinceandcallhimGraciousLord,orbendthekneebeforehim,thisisnotdoneonaccountofhisperson,butonGod'saccount,asheissittinginmajestyinGod'sstead.So,whenIshowhonortofatherandmother,ortothosewhoareintheirstead,Idothisnottoman,buttothedivineoffice,andIhonorGodinthem;thus,wherethereisauthorityandpower,tothisisduehonorandglory.

Andthushiskingdom,powerandgloryprevailinthewholeworld,sothathealonerules,punishesandisglorifiedinthedivineofficesandestates,asfather,mother,master,judge,prince,king,emperor,etc.,althoughthedevil,throughhisagents, opposes himself and aims to hold the authority and power, exercisevengeanceandpunishmentandmonopolizealltheglory.Thereforeweprayalsoespecially for his name, his kingdom and his will, as those that alone shouldavail,andthatallothernames,kingdoms,powerandwillmaygotodestruction;and we thus confess that he is the highest in all these three respects, but theothersarehisinstruments,bywhichheactsandaccomplishesthesethings.

V.14,15."Forifyeforgivementheirtrespasses,yourheavenlyFatherwillalso forgive you. Bui if ye forgive not men their trespasses, neither will yourFatherforgiveyourtrespasses.

That is a remarkable addition,but averypreciousone; andanyonemaywellwonder how he happens to add such an appendix to this particular petition:Forgiveusourtrespasses,etc.,whilsthemightjustaswellhaveaddedalsosuchafragment tooneof theothers,andhavesaid:Giveusourdailybread,aswegivetoourchildren;or,Leadusnotintotemptation,aswetemptnoone;Deliverus from evil, as we rescue and deliver our neighbor; and yet no petition hasanythingaddedtoitexceptthisone.Anditlooksbesidesasiftheforgivenessof

sinswasgainedandmeritedbyourforgiving:whatwouldthenbecomeofourdoctrine that forgiveness comesalone throughChrist and is receivedby faith?Answertothefirst:Hemeantespeciallytostatethispetitioninsuchaway,andtolinktheforgivenessofsintoourforgiving,sothatherebyhewouldobligatetheChristianstoloveeachother,andtomakethistheirmainandforemostduty,next to faith and the reception of forgiveness, to be constantly forgiving theirneighbor;sothat,asweliveinfaithtowardhim,soalsotowardsourneighborinlove, that we do not vex or injure others, but think that we always forgivealthoughwe are injured (as thismust often happen in this life); or we are toknow that we are also not forgiven. For if anger and ill-will be present, thisspoils the whole prayer, so that one cannot pray or wish any of the formerpetitions.See,thismeansthemakingofafirmandstrongbond,bywhichweareheldtogether,sothatwedonotbecomedisunited,andcreatedivisions,partiesandsects,insteadofourcomingbeforeGod,toprayandgetwhatweneed:butweare to forbearwithoneanother through love,and remainofoneaccord. Ifthisbethecase,theChristianmanisperfect,asbothbelievingandlovingaright.What other faults he may have, these are consumed in the prayer, and all isforgivenandcancelled.

But how does he attach in these words forgiveness to our doing when hesays:Ifyouforgiveyourneighbor,youshallbeforgiven,andagain,etc.?Doesnotthatmakeforgivenessdependuponfaith?Answer:Theforgivenessofsin,asIhaveoftensaidelsewhere,occurs in twoways; first, through theGospelandthewordofGod,whichisreceivedinternally in theheartbeforeGod, throughfaith; secondly, externally, byworks, ofwhich 2 Peter i. 10 says, when he isteachingaboutgoodworks:Dearbrethren,bediligenttomakeyourcallingandelection sure, etc.Herehemeans, thatweare tomake this sure, thatwehavefaithandtheforgivenessofsin,thatis,thatweshowtheworks,sothatonemaytellthetreebythefruits,andthatitmaybemanifestthatitisagoodandnotaneviltree.Forwherethereistruefaith,thereassuredlygoodworkswillfollow.Inthiswayaman isboth inwardlyandoutwardlypiousandupright,bothbeforeGodandman.Forthisistheresultandthefruit,withwhichImakemyselfandotherssurethatIamatruebeliever;whichIcannototherwiseknoworsee.

SoalsoheretheexternalforgivenesswhichIpracticallyshowisasuresignthatI-havethedivineforgivenessofmysins.Again,ifthisisnotshowntowardsmyneighbor,thenIhaveasureproofthatIamnotforgivenbeforeGod,butamstill in unbelief. See, this is the twofold forgiveness; one internal in the heart,

that clings alone to theword ofGod; and one external, that breaks forth, andassuresusthatwehavetheinternalone.

Thus we distinguish works from faith, as an internal and externalrighteousness;but insuchaway that the internal is there first, as the rootandstemfromwhichthegoodworksasthefruitmustgrow;theexternal,however,their witness, and as Peter says, certification an assurance that the other iscertainly there.Forhewhohasnot the internal righteousness,hedoesnoneoftheexternalworks.Again,iftheexternalsignsandproofsbewanting,Icannotbesureoftheformer,butamdeceivingbothmyselfandothers.ButifIseeandfeel that Iamgladlyforgivingmyneighbor, thenIcanconcludeandsay: Idonot this work naturally, but I feel myself through the grace of God disposedotherwisethanbefore.

Thisisashortanswertothetwaddleofthesophists.Butthisisalsotrue,thatthis work, as he here calls it, is not a mere work like others that we do ofourselves;forfaithisnottherebyoverlooked.Forhetakesthisworkandplantsapromise upon it, so that one might honestly call it a sacrament, thereby tostrengthenfaith.JustasbaptismtooistoberegardedasaworkthatIdo,whenIbaptizeorambaptized;butbecauseGod'swordisassociatedwithit,itisnotamerework, as thatwhich itself avails or effects something: but a divinewordandtokenuponwhichfaithrests.Thusalso,ourprayer,asourwork,wouldnotavail or effect anything; but its efficacy comes from this, that it is done inaccordancewithhiscommandandpromise,sothatitmaywellberegardedasasacrament,andratheras'adivineworkthanasoneofourown.

Isaythisforthisreason,becausethesophistslookattheworksthatwedo,onlybythemselves,asidefromGod'swordandpromise.Therefore,whentheyhearandreadthesepassagesthatrefertoworks,theymustindeedsaythatmanmeritsthisbyhisdoing.ButtheScripturesteachthus:thatwearenottolooktoourselves,but toGod'swordandpromise,andclingto thisbyfaith,so that, ifyoudoaworkpromptedbythewordandpromise, thenyouhaveasureproofthatGodisgracioustoyou;insuchawaythatyourownwork,thatGodhasnowtakentohimself,istobetoyou3sureproofofforgiveness,etc.

NowGodhasprovidedvariousways,modesandmanners,throughwhichweobtain grace and the forgiveness of sins; as, first, baptism and the sacrament;also(as justsaid)prayer;alsoabsolution;andhereourforgiveness;so thatweare richly provided for, and can find grace andmercy everywhere. Forwhere

would you seek it nearer than with your neighbor, with whom you are dailyliving,andhavedailyoccasiontopracticethisforgiveness?Foritcannotbethatyouarenotmuchandoftenoffended:sothatwehavenotonlyinchurchorwiththepriest,butinthemidstofourlife,adailysacramentorbaptism,onebrotherwith another, andeveryoneathome inhishouse.For if you takeholdof thepromisethroughthiswork,youhavetheverythingthatyougetinbaptism.HowcouldGodbemorerichlygracioustousthanbyhangingaboutournecksuchacommonbaptism,andbindingittotheLord'sprayer,which[baptism]everyonerealizesinhimselfwhenhepraysandforgiveshisneighbor?Sothatnoonehascausetocomplainortoexcusehimself,thathecannotbringhimselftoit,anditistoohighandfaroffforhim,ortooheavyanddear,sinceitisbroughthometohimandhisneighbor,rightbeforehisdoor,yes,putintohisbosom.

See,ifyoulookatit,notwithreferencetotheworkitself,butwithreferenceto the word which is associated with it, you find it an excellent, precioustreasure, so that it is no longer yourwork but a divine sacrament; and it is apowerfulconsolationthatyoucanattaintothegraceofforgivingyourneighbor,althoughyoumaynotbeabletocometoothersacraments.Thisoughttoinduceyouwillinglytodothisworkfromtheheart,andtobethankfultoGodthatyouare worthy of this grace: you ought surely to run after this to the end of theworld, and spend all your means for it; as we used to do for the fictitiousindulgences. He who will not receive this must be a shameful, cursed man,especially ifhehearsofandrecognizes thisgrace,andyetremainssocrookedandstubbornthathewillnotforgive,wherebyheatoncelosesbothbaptismandsacramentandeverythingelse.For theyareall linked together,so thathewhohas one should have them all, or retain none. For he who has been baptizedought also to receive the sacrament; and hewho receives the sacramentmustalsopray;andhewhopraysmustalso forgive,etc. Ifyoudonot forgive,youhavehereafearfulsentence,thatyoursinsalsoshallnotbeforgiven,althoughyouare amongChristians and are enjoying the sacrament andother blessings;butthesewillbeallthemoreinjuriousandcondemnatoryforyou.

And that Christmay themore incite us to do this, he has employed kind,friendlywords,saying:Ifyeforgivementheirtrespasses,etc.Hedoesnotsay:theirwickednessandvillainy,orperversenessandvice,etc.Forbyatrespasshemeans such a sin as is committed rather throughweakness or ignorance thanfrommalice.Whydoeshethusminimizeandreducethesinofourneighbor—forweoftenseethatmanyaonesinsdeliberately,fromsheerwickednessandan

evilwill?Hedoesitforthereasonthathewishestoallayyouranger,andsoftenyou, that youmaywillingly forgive, and he ismore concerned tomake yourheartsweetandfriendlythantomakethesinasgreatasitisinitself.

For before God it is and must be so great, that it deserves eternalcondemnation, and excludes from heaven, even though it be a small sin, andonly a fault, if one does not acknowledge, and ask your pardon for it.But hedoes not mean that the sin should be thus regarded by you and me, whoseprerogativeitisnottopunishsin,buttoforgiveit;sothatyoushouldthinkthus:Althoughyourneighborhasdonesomethingagainstyouthroughmalice,yetheisstillmisled,takencaptiveandblindedbythedevil.Thereforeyououghttobesopiousastoratherpityhim,whoisovercomebythedevil,sothatitmaybecalledagreat,unpardonablesin,onthepartofthedevilwhohasputhimuptoit,butonthepartofyourneighbor,afailureandfault;asChristalsohimselfhasdone toward us, when he prayed on the cross: Father, forgive them, for theyknow notwhat they do. Thatwasmaking our sin small and of little account,which is yet in itself the very greatest thatwas ever committed on earth. Forwhatgreatersincanbecommittedthanmostshamefully to tortureandkill theonly-begottenSonofGod?

Yet youmust so interpret this error and fault that your neighbor who hassinned against youmay acknowledge it, and request forgiveness and desire toreform. For I have elsewhere said that there are two kinds of sin; one that isconfessed,whichnooneshouldleaveunforgiven;theotherwhichisdefended—this one none can forgive, for it will not be regarded as sin or accepted asforgiveness. Therefore, also Christ, Matt: xviii. 18, where he is speaking offorgivenessorthekeys,placesbothsidebyside,bindingandloosing; toshowthatonecannotabsolvethesinwhichonewillnotacknowledgetobesinorhaveforgiven,butmustbinditinthedepthofhell;butontheotherhand,thosewhichare confessedweare to absolve and raise toheaven, etc. Just as it iswith theoffice of the keys, so is it alsowith eachChristian in regard to his neighbor;who,althoughheshouldbereadytoforgiveeveryonethat injureshim,yet, ifanyonewillnotacknowledgeandrefrainfromsin,butbesideswillcontinueinit,youcannotforgivehim;andthisnotonyouraccount,butonhis,becausehewill not have forgiveness.But so soon as he acknowledges his guilt and asksforgiveness,everythingmustbegranted,andtheabsolutionfollowpromptly.Forsinceherebukeshimselfandforsakeshissins,sothatnosinanylongeradherestohim,Ishouldtheratherpassthemby;ifhehoweverhimselfclingstothem,

andwillnotforsakethem,Icannottakethemfromhim,butmustlethimlieinthem,makingforhimselfoutofapardonablesinanunpardonableone.Inshort,if hewill not recognize himself,wemust burdenhis conscience as heavily aspossible and shownomercy, as hewill perversely be the devil's own.On theother hand, if he confesses his sin, and seeks your pardon, and you refuse toforgive,thenyouhaveladenituponyourself,sothatitwillcondemnyoutoo.

ThusChristintendsalsothatthesinbeconfessed,inasmuchashestillcallsitatransgression;hedoesnotmeantodenythatitiswrong,ortoimposeituponyou to sanction it asproperlydone,or treat it as rightorgood;only if ithavebecomepardonable,andofsosmallanaccountastobecalledonlyafault,thatyouthensaytoyourneighbor:AlthoughIcannotpraiseit,anditiswrong,yet,sinceyouacknowledgeyourerrorandyourheartisnowchanged,andyouhavenoill-willagainstme,Iwillalsogladlyoverlookitasafaultandoversight,andwillforgetmyanger.

If you now are thus disposed towards your neighbor, God will also showhimself again towardsyouwith a sweet friendlyheart, andhewillmakeyourgreat,heavysinthatyouhavecommittedagainsthim,andarestillcommitting,ofsuchsmallaccountthathecallsitonlyafault,ifyouacknowledgeitandprayforforgiveness,asheismoreinclinedtoforgivethanwecanexpecthimtobe.NowyoushouldofferyourbodyandlifetoGodforsuchaheart,andseekforitto theendof theworld;as theyused to seek for it in thepapacy,andworriedthemselves for it with many kinds of works. Now there is here such a heartofferedtoyou,presentedandgivenaltogethergratuitously, justasbaptism,thegospelandallitsblessings;andyougetmorethanyouwithallyourworksandthoseofallmencouldacquire.Forhereyouhavethesurepromisethatcannotbelieordeceiveyou,thatallyoursins,howevermanyorgreattheymaybe,shallbebeforehimassmallashumandailyweaknesses,whichhewillnotcountorremember so far as you have faith in Christ. For just as other sacramentsoriginateinandoperatethroughtheLordChrist;soalso,thatourprayerisheardandwehavecertainforgiveness;thatwehavenotdeservedit,butallisacquiredthroughhimandbestoweduponus;sothathealwaysremainsthesoleMediator,throughwhomwehaveeverything,sothatalsotheforgivenessbaseduponthisworkavailsalonethroughhim.

Soyou seenowwhyChrist added this appendage to theprayer, so that hemight therebyuniteus themorecloselytogether,andpreservehisfollowers inunityof spirit, both in faith and love, so thatwedonot allowourselves tobe

separated on account of any sin or fault, that we may not lose faith andeverything else. For it cannot be otherwise than thatmany offenseswill dailyoccuramongstusinallcallingsandkindsofbusiness,whenwearesayinganddoing towardsoneanotherwhatonedoesnot like tohearor endure, andgiveoccasiontowrathandcontention.Forwestillhaveourfleshandblood,thatactsafteritsownfashion,andeasilyletsslipanevilword,oranangrysignordeed,bywhichloveiswounded, insuchawaythat theremustbemuchforgivenessamongChristians;aswealsoincessantlyneedforgivenessfromGod,andmustalwaysclingtotheprayer:Forgiveus,asweforgive;unlesswearesuchungodlypeople, thatwealwaysmore readilyseeamote inourneighbor'seye than thebeam in our own, and throw our sins behind us. For, if we should look atourselvesdailyfrommorningtillevening,weshouldfindsomanycleavingtousthatweshouldforgetotherpeople,andbegladthatwecouldengageinprayer.

V. 16-18. Moreover when ye fast, be not as the hypocrites, of a sadcountenance: for they disfigure their faces, that theymay appear untomen tofast.Verily,Isayuntoyou,theyhavetheirreward.Butthou,whenthoufastest,anoint thyheadandwash thy face; that thouappearnotuntomen to fast,butunto thyFatherwhich is in secret; and thyFatherwhich seeth in secret shallrewardtheeopenly.

Asherebukedtheiralmsgivingandpraying,sodoeshehererebuketheirfasting.Fortheseareaboutthethreegoodworksthatcomprehendalltherest:thefirst,allkindsofgooddeedstowardourneighbor;thesecond,thatweareconcernedabout allmanner of needs, both those of others and our own, and bring thembeforeGod; the third, that wemortify our body. But, as they had shamefullyabusedbothalmsgivingandpraying,sothattheytherebysoughtnotGod'shonorbuttheirownglory;sodidtheyalsoabuseandpervertfasting,nottokeeptheirownbodyunderconstraintandindiscipline,nortopraiseandthankGod;buttobeseenofmen,andhaveaname,so thatpeoplewouldhavetobeastonished,andsay:Otheseareexcellentsaints,whodonotlivelikeothercommonpeople,but go about in gray coats, hanging their heads, looking sad and pale, etc. Ifthesedonotgettoheaven,whatwillbecomeoftherestofus?

But he does notmean to have fasting in itself rejected or despised, just aslittle as he rejects almsgiving and praying, but he rather confirms these, andteacheshowtousethemaright:sohemeanstoproperlyrestorefasting,sothatitberightlyusedandproperlyunderstood,asshouldbethecasewithagoodwork.

It originated among the Jews,whenMoses commanded them to fast aboutfourteenconsecutivedays,intheautumn,atthefeastofexpiation.Thatwasthecommonfast,whichtheyallobservedatthesametime.InadditionthePhariseeshadtheirspecialfasts,sothattheydidsomethingmoreandwerecountedmoreholythanothers.Forthatfastwasnotappointedthattheymighttherebybeseenandobservedbyothers,sinceitwaskeptbyallthepeople;andwhatiscommontoall,withthatnoonecanspeciallydistinguishhimself.Thereforetheyhadtoundertakemanyspecialfasts,thattheymightbeseen,asmuchhigherandmorespiritualthancommonpeople;hencetheyalsoboastinthegospelagainstChrist:WhydothedisciplesofthePhariseesfastsooften,andthydisciplesdonotfast?etc.Besides,theyassumeddistinguishingattitudesandmarksbywhichitshouldbeknownwhen theywere fasting; theydisfigured their faces, so that theydidnotwashor anoint themselves,but looked sadandgloomy,andputon suchawonderfulearnestnessthatmenhadtotalkandsingaboutit,etc.

Now comes Christ and demolishes this fasting, and teaches the directcontrary,andsays:Ifyouwishtofast, thenfast insuchawaythatyoudonothaveasadcountenance;butwashandanointyourface,sothatyouappearmerryandcheerful, asonaholiday, so thatnodifference isnoticeablebetweenyourfastingandkeepingholiday.For itwascustomaryamongtheJewsfor themtosprinkle their bodieswith aromaticwater and anoint their heads, so that theirwholepersonwas fragrantwhen theywerekeepingaholidayorwanted tobecheerful. Ifyou fast in thisway,betweenyourselfandyourFatheralone, thenyouhavefastedrightly,sothatitpleaseshim;butnotasifitwereforbiddenonafastdaytowearpoorclothesorgounwashed;butthenotionisrejectedthatitistobedoneforthesakeofthereputation,andinordertomakepeopleopentheireyesatyourpeculiarwayofdoingit.Indeedweoftenreadofhowtheyfasted,puttingonsackclothandcastingashesontheirheads;asinthecaseofthekingofNineveh and thewhole city.But thatwas another kind of fasting that theirneedandmiserytaughtthem.

Now,wehavecopiedfromtheJewsourgreatfastingseason,andatfirstkeptfourteendays;thenwebecameholier,andstretchedthisouttofourweeks,untilat last itwas drawn out to forty days; but, not contentwith that,we have setapartbesidestwodaysineveryweekthroughouttheyearforfasting,theFridayand Saturday; finally the four golden or compulsory fasts; these were yet allcommon or general fasts: besides this, the advent season found some specialsaintswhomade a fast out of that, aside fromwhat themonks inmonasteries

observed; and then every one selected some special saints in addition to thegeneralfasts,until theresultwasthatallof thiswasofnoaccount ifeachonedidnotmakehisownfast.

Now such fasting as this all taken together is not worth a penny. For theprimitivefathersmayindeedhavemeantitwellandobservedthefastsproperly;but it soonwasoverdoneandruinedby the filth, so that itwasofnoaccount.And it gotwhat it deserved. For as thiswonderfulmultiplication of fastswasmere human trifling, so it soon degenerated into shameful abuse. For I mayhonestly say that I never saw a genuine fast in the papacy, in what they callfasting.Forwhatkindofafastisthatforme,whentheyprepareamealatnoonof costly fish, excellently spiced,more and better than for two or three othermeals,andthestrongestdrinkbesides,andspendanhourorthreeatituntiltheyhave filled their belly full? And that was a common thing and a trifle evenamong the very strictestmonks. But the holy fathers, the bishops, abbots andother prelates got at it in earnest at oncewith ten and twenty courses, and atnight tooksomuchrefreshment that several thresherscouldhave fed for threedaysuponit.Itmaywellbethatsomeprisoners,orpoorandsicklypeople,havehad to fast through poverty; but I knowof no onewho fasted for the sake ofdevotion, and still less now.But now these,mydear papists, have all becomegood Lutherans, so that none of them thinks any more about fasting; butmeanwhile they let our poor pastors have hunger and trouble and hold a realdailyfastintheirstead.

SincethenthisfastinghasturnedouttobeagreatdealworsethanthatoftheJewsandPharisees,whodidhonestlyandtrulyfast,onlythattheysoughttheirown honor thereby; but ours under the name of fasting has become a merefeasting,andisnofast,butamockeryofGodandofthepeople;besideshavingthe disgraceful addition of making a distinction in the kinds of food, andforbiddingtheuseofsome,sothattheycallonlythatfastingifoneabstainsfromtheuseofmeat,butmeanwhilehavethebestfishwithexcellentcondimentsandspicesandthestrongestwine;thereforeIhaveadvised,anddostilladvise,thatwe trample such fasting under our feet as an abominablemockery ofGod; sothat it vexes me that men should carry on and endure this blasphemy inChristendom,anddeceiveGodwiththemaskofcallingsuchalifeofhighlivingandbelly-fillingafastandagoodwork.

This isnowagross,shameless,disgracefuldeception,whichdoesnotneedtheScriptures for a rebuke, but everypeasant, yes a child of sevenyears, can

comprehendandunderstand.Buttheyhavealsoaddedthestillmoredisgracefulabuse(whichruinseventruefasting),thattheysoughttherebygreatmeritbeforeGod,astherebytoatoneforsinandpropitiateGod;sotheyimposethisfastingas penance in absolution. That is really fasting in the name of all the devils,smitingChristinthemouthandtramplinghimunderfoot:sothatsofarasabuseis concerned, if something bad must be done, I would sooner allow that oneshouldguzzletorepletion;andIwouldratherseeagorgedsow,ifIhavetolookatfilth,thansuchasaintwhofastsmoststrictlyonwaterandbread.

Theteachingandbooksofallthemonks,thepapalbulls,allthepulpits,arestill full of this abomination, so that they know nothing of any other fastingwhentheyaredoingtheirverybestIwillsaynothingabouttheirmagnifyingthegross, shameful, lying fasts of which we have spoken, and their therebyestablishingandconfirmingtheworshipofthesaints;andnoonehasbeenfoundtosayawordagainsttheseabuses.ThereforeIstillassertthatallmylifelongInever saw in all the papacy a fast that was a truly Christian one; but onlydisgraceful fasting and feasting, instead of real fasting, and, along with that,sheer idolatry and hypocrisy, whereby God was insulted and the peopledeceived.Thereforeletuslearnherewhatitmeanstofastaright.

There are two kinds of fasts that are good and commendable; onemay becalledasecularorcivilfast,orderedbythegovernment,asanyotherordinanceorcommandoftheauthorities,notdemandedasagoodworkoradivineservice.ForthatIwouldliketosee,andwouldadviseandhelptobringitabout,thattheemperororprinceshouldissuetheorderthatforoneortwodaysintheweeknomeatshouldbeeatenorsold,asagoodusefulordinanceforthecountry,sothateverything should not be gobbled up, as is now done, until at last dear timesmust come and nothing is to be had.After that, I would be glad if at certaintimes,onceaweek,orasmightbethoughtbest,peopledidnothaveamealintheevening,exceptabitofbreadandadrink,sothateverythingisnotconsumedwith incessant gormandizing and swilling, as we Germans do, and that weshouldlearntolivetemperately,especiallytheyoung,plump,strongpeople.Butthatshouldbeanentirelysecularmatter,subjecttothetemporalauthority.

In addition to this there should be also a general spiritual fast, which weChristiansshouldobserve,anditwouldbeagoodarrangementtoholdageneralfastafewdaysbeforeEaster,WhitsuntideandChristmas,andthusdistributethefaststhroughtheyear.Butbyallmeansnotforthepurposeofmakinganactofworship out of it, to merit something by it, or to propitiate God; but as an

externalChristiandisciplineandexercisefortheyoungandsimplepeople,thatthey may learn to adapt themselves to the times, and to make the needfuldistinctionsthroughouttheyear;aswehavehithertokeptthefourember-weeks,that every one was guided by. For we must distinguish and mark off certaintimes for the rude common crowd, as fast and feast days, for preaching andcommemorating the principal events of the life of Christ; in such a way thattherebynospecialdivineserviceisaimedat,butonlyamemorialday,wherebyonecandivideupthewholeyearandtellwhatspecialtimeitis.SoIwouldhaveno objection to people fasting on every Friday evening throughout the wholeyear,settingitapartasadaytobedistinctlymarked.ButsuchfastingIneithercan norwill inaugurate, unless itwere beforehand harmoniously agreed upon.See,thustheChristianChurchwouldhaveplentyoffastingtodo,sothattheycouldnotblameusfordespisingandentirelyrefusingtofast.

But this is also still not the real Christian fasting that Christ has in view,which has special reference to each person in particular, andwhich, if it is todeservethenameoftrueChristianfasting,mustbedonethus,notmerelybynoteating in theevening,which isonlyapartof it, and thevery leastpart;but itconsistsinyourdiscipliningandrestrainingyourbody.Thisrelates.notonlytoeating, drinking, sleeping, etc., but also to being idle, indulging in sports, andeverything thatpleasesandpampers thebody.True fastingmeansquittingandrefraining from all such things, and solely in order to curb and humiliate theflesh;astheScripturesinculcatefasting,andcallitaffligereanimam,tomortifythebody,etc.,sothatitrenouncevoluptuousness,highliving,pleasure.Thiswasthefastingoftheprimitivefathers; theyatenothingthewholeday,wentaboutsorrowing,anddeniedthebodyeverything,sofarasnaturewouldallowit.

Thisfastingwenowmeetwithrarely,especiallyamongourspiritualmonksand priests. For the Carthusians, who claim to lead the strictest lives, do notpracticeit,althoughtheymakesomepretenseofdoingit,bywearingadressofhaircloth;buttheygormandize,nevertheless,andcramtheirbellyfullofthebestfoodanddrink,andwithoutanycarelivemostluxuriously.No;itdoesnotmeanthus toquibble anddeceive, but it demands themortificationof thebody, andwithholding from itall thatpleasesandgratifies it; andeven if theydid reallyfast aright, yet they would still make a devilish abuse of it by basing theirholiness upon it and claiming to get something special from God by it, etc.Therefore,wearenottobuildanythinguponit,althoughourfastingmaybeoftheverybestkind.Fortheremaybeasecretscoundrellurkingbehindit,against

faithor love;asalso theprophet Isaiah, lviii.3, (asquotedabove) rebukes thefasting,bywhichtheymortifiedtheirbodies,butat thesametimecheatedandoppressed their debtors, etc. Thus Christ also rejected the fasting of thePharisees; not that theydidnothonestly fast, butbecause they sought therebytheirowngloryandhonor,etc.

Therefore, very much is needed to make fasting a truly good work, andpleasing toGod.Forhecannotatall endure it thatyoupayyourcourt tohimwithyour fastingasagreat saint, andyet at the same timecherishhatredandwrathagainstyourneighbor,etc.;butifyouwanttofastproperly,bearinmindthatyouarefirst tobeapiousman,andhavebothgenuinefaithandlove.ForthisbusinesshastodonotwithGodorourneighbor,butwithourownbody,etc.Butnobodywantstodothis.Therefore,Imaywellsay, thatIhaveneverseenanyrealfasting.Fortherehasbeennothingbuthalfandfragmentaryfasting,andamiserable deception, when they, for appearance sake, break off ameal, butnevertheless daily tickle the body; except that now in the case of some piouspreachers and pastors in the villages and elsewhere, who have to do it fromnecessity,andbesidessufferreproach,ridiculeandallmannerofannoyance,andgetfromnooneasmuchasapieceofbread.Withthesethereisneitherpleasure,norshow,noreasytimes;thesearetheywhowanderintheworld,whomnooneknows,ofwhomtheworldisnotworthy(asissaidintheepistletotheHebrews,xi.38).ButtheCarthusianmonksandourinsurrectionaryrabbleintheirrobesofhairclothandtheirgraycoats,atthesewearetolookwithamazement,andsay:O,whatholypeoplearethese!Howharditisforthemtogoaboutsoshabbilyclothed;andyettheyarealwaysguzzlingandswillingtheirbellyfull.

See,thatIcalltherealfastingofChristians,ifonemortifiesthewholebodyand forces it,with all the five senses, to relinquish anddowithout everythingthatministerstoitsease,whetherthisbedonewillinglyorbycompulsion,(yetthatonegladlyassentstothisandenduresit),whetheroneeatsfishorflesh;butnothingmorethansheerneedrequires,sothatthebodyisnottherebyinjuredorincapacitated,butheldunderconstraintandatwork,sothatitdoesnotbecomeidle,orlazyandlewd.ButsuchfastingasthisIdonotpresumetorequire,norwill I impose it upon any one. For every onemust here look to himself, andjudge his own feelings, for we are not all alike, so that one cannot set up ageneralrule;buteveryone,inproportionasheisstrong,andfeelswhathisownfleshrequires,mustinsuchproportionafflictorrelieveit.Fortheintentionhereistoantagonizelustandtheexcitementoftheflesh,andnotnatureitself,andit

is not limitedby any rule ormeasure of timeor place; but it is to be steadilyapplied, if necessary, so that we hold the body in check, and habituate it toendurediscomfort,ifitbecomenecessarytodoit;anditistobeusedaccordingtothediscretionofeveryone,sothatnoonemayundertaketomeasureitoffbyrules,asthepopehasdone;justaswecannotmeasureoffprayers,butletthembefree,ifanyone'sdevotionsuggestsordemandsthem;norcanweapplyittothealmsgiving,towhom,orwhen,orhowmuchwearetogive,asifforcedbynecessityandlaw.

ThisistheextentofthegenerallawforallChristians,anditiscommendedthateveryone live temperately,soberlyanddiscreetly,not foradayorayear,butdailyandcontinually,whichtheScripturescallsobrietatem, livingsoberly;sothat,althoughtheycannotobservealltheprincipalfasts,yetdothismuchthattheyaremoderateineating,drinking,sleeping,andinalltheneedsofthebody,that it may minister to what is necessary and not to what is superfluous andcapricious,andnotlivehereasifwewereonlytoeatanddrink,todanceandbemerry.If,however,sometimesthroughweaknessweareguiltyofsomeexcess,thatwillhavetobereckonedundertheheadofforgivenessofsins,asotherdailyfailings.

ButfirstofallseetoitthatyouareinadvancepiousandatrueChristian,andarenotthinkingtorenderaservicetoGodthroughthisfasting;butservingGodmustbesimplyfaithinChristandlovetoyourneighbor,sothatyoudojustwhatisyourduty.Ifthisbenotthecasewithyou,thenratherletthefastingalone.Forfastingismeantonlytobeimposeduponthebodytocutoffoutwardlyitslustandtheoccasionsfor lusting; justasfaithdoesthesameinwardlyintheheart.Letthisbeenoughsaidaboutfasting.

Now we must look also at the words that Christ appends to all of thesethings,almsgiving,prayingandfasting—thattheyaretobesecret,thenwillourFather,whoseeth in secret, rewardusopenly.For it isanecessarycomfortingassuranceforChristianswhodotheseworksuprightly,sincein theworldtheirworksaremalignedandsocoveredupandconcealedthatnoungodlypersoncanseethem;andevenifheseesthem,yetwitheyesopenhedoesnotacknowledgethem.Thus,takeourselvesforexample,whatgoodwedothroughthegraceofGod,thatnoonesees,andthewholeworlddenouncesusasthosewhopray,fast,and despise and forbid all good works, and occasion only misfortune anddiscord.Buthowwepray,bothopenlyandsecretly,thattheyarenottosee,eveniftheyhearitandarestandingalongside,andwouldliketoattackuspublicly,as

wearehelpingtokeepthepeaceanddogood,etc.ForGodhassoordainedit,asthe Scriptures say, that no ungodly person shall see the glory ofGod, that is,everythingthatGodsaysanddoes;asalsoIsaiahsays,vi.10:Maketheheartofthispeoplefat,andmaketheirearsheavy,andshuttheireyes;lesttheyseewiththeireyes,andhearwiththeirears,andunderstandwiththeirheart,andconvert,etc.

Andsoitiswithus,bothinourdoctrineandlife.ForIsupposeourgospelisnothidden,initself,butsonoisedabroadthattheyallseeandhearit;elsetheywould not so furiously rage against it; yet they cannot see it, and it must becalledamong themnot thegospel,butadamnableheresy.Soalso theydonotsee its fruits in us and our good works that we show towards them, as ourenemies,andhumbleourselvesmostcompletelybeforethem,offerthempeaceandeverythingthatisgood,andbesidesfaithfullyprayforthem:yettheyarenotworthy to recognize this, but must for this very reason so much the morehorriblypersecuteus.Thustheyalsodonotseeourfasting,howourpreacherswillingly endure hunger and trouble, that theymay serve the people, etc. Butwhentheyfastalongwithagood,fatcollation,andthreeorfourcourses,thatisa splendid feat and great holiness; just as our prayingmust be considered asnothingin"contrastwiththeirbabblingandhowlinginthechurches.

See, thus, the entire Christian lifemust be and remain hidden, and cannotattain to any notoriety nor have any show and display before the world.Therefore be satisfied, anddonotworry about it, though it be concealed, andindeedcoveredupandburied,sothatnooneseesorregardsit,andbecontentthatyourFatherupthereinheavenseesit;hehassharpeyesandcanseeveryfaroff,althoughitbecoveredbygreat,darkclouds,andburieddeepintheearth;insuchawaythatthelifeofallChristiansisintendedalonefortheeyesofGod.Forthatisatalleventstheoutcomeofitall;wemayliveaswewill,anddoaswellaswecan,yetwestillcannotpleasetheworld,nordowhatseemsrighttoitorworthyofpraise,anditdoesnotreallydeservetobehelpedandbenefited.

Thereforewemustalsoagaingiveititswalkingpapersandsendithometothedevil,andconfidentlydefyitwithsuchrhymesas:"Lettheworldgo,ithasapoorshow,"etc.Itisenoughthatweareactingtopleasehimwhoseeswhatwedo; and we will neither do nor leave undone anything to please them, Godhelpingus,whethertheythankorabuse,areangryorlaugh;wewillnotatanyratemakeitotherwisethanithasalwaysbeen.Whyshouldwethenstriveafterthehonororgratitude thatcannotbeobtained?No,wewillcommendit to the

scoundrelsthatwearrosariesabouttheirnecks,arebellowingda)-andnightinthe choir, are gormandizing on nothing but fish and stinking oil, etc., and aredoing nothing but lost works; these shall gain the honor and glory from theworld, as they deserve them both, and they belong together, as cattle and astable,withthedevilbehind.Forastheworksare,'soshallalsothepriestsbe,thatonevillainmaypraiseanother.

Thatisonepartoftheconsolation,thatweknowthattheworldisnotworthyofus;butwehaveanotherOneinheaven,whobeholdsusandourworks.Theotherpart is, thathesays: "ThyFatherwhichseeth insecret shall reward theeopenly;" that itwillnotonlybeseen,butalsorewarded;andnot insecret,butopenly, that thewholeworldmay see, alongwith its own perpetual disgrace.Thereforelethimdisposeofit;hewillbringittolight,sothatitisnotkeptinthedark,and[hewilldoit]onearthandinthepresenceofthepeople;asalsothethirty-seventhPsalmcomfortablyteaches:"CommitthywayuntotheLord;trust also in him, and he shall bring it to pass.. And he shall bring forth thyrighteousnessasthelight,andthyjudgmentasthenoonday."Seehowthedearmartyrsweresoshamefullymurdered,andyet theynowsoshineforth thatallthe world' in contrast is a mere stench. So John Huss before our day wascondemned, with unheard of brutality, and his name (as they supposed) wasforeverobliterated;yetnowheshinesforthwithsuchhonor thathiscauseandteachingmustbepraisedbeforethewholeworld,andthematterofthepopeliesinthedirtmostignominiously.

Thenletusnowbeshoveledunderandstayhidden;thetimewillcomewhenGod will draw us forth, that our cause must shine before the eyes of all theworld,evenyetinthislife,butstillmoregloriouslyatthatdaywhensomepoormanwillstepforthwithhisfruitsandgoodworks,andputtoshamethewholepapacyand theworld,so thathiscausewillbeperfect lightandclearness,buttheothernothingbutfilth;onlysothatweclingtothewordofChrist,anddonotcareorbeworriedabout it thatwearenowbefouledand throwninto thedarkbeforetheworld:butlooktohimanddoeverythingforhissake.ForGod'sworkandwordcannotlagbehind,butmustcomeforthtothelight,howeverdeeplyitiscoveredupandburied;sothatIhaveoftenmyselfwondered,whenIlookedatthepapacy,howthedevilthroughthepope'sabominationshasthrownthedeargospel into a dung-pile and puddle, and covered it up so completely that Ithoughtitwouldnotbepossibleforthetruthevertocomeforthagainamidsuchperversionsofmasses,purgatoryandnumberlessotherabominations:yetithad

tocomeforth,justwhenitlaythedeepest,andtheywerethinkingthattheyhadsettledthematterforever.

The same thing happened toChrist himself;when they had put him undergroundandsupposedtheyhadcoveredhimupsodeeplythatnobodywouldevermentionhimagain,thenheblazesforthandshinesbyhiswordsobrightlythattheyallhad togounder forever.Thereforeweoughtalso to feel safe, forwehavehisword, so that our doctrine, andworksmust come to the light andbepraisedbeforetheeyesofalltheworld;althoughnowtheyareconcealed;unlessGodhimselfmuststayinthedark.See,thisisthecomfortingassurance,giventousasanadmonition,thatwearetoexerciseourselvesinreallygoodworks,andnotworry ourselves because they are not observed by theworld, for it is tooblind;and justas littleas it recognizesGod, just so littledoes it recognizehiswordandworks;and itwillnevercome toseehowgranda thing it is tobeabaptizedchild,oraChristianwho receives theLord'sSupperandgladlyhearsthewordofGod;buthastolookatitasamerewater-bath,orabitofbread,andauselesstalk.Soalsoitdoesnotseewhatheisdoingwhorightlyfastsorprays.Thereforewecommend it tohimwhocan see it, andhope thathewill put toshametheblind,crazysaints,withtheirpompous,hypocriticaldisplaybywhichtheyarenowdarkeningthelifeandworksofChristians.

V.19-21:"Laynotup foryourselves treasuresuponearth,wheremothandrust doth corrupt, and where thieves break through and steal: but lay up foryourselvestreasuresinheaven,wherethievesdonotbreakthroughnorsteal:forwhereyourtreasureis,therewillyourheartbealso."

He has been thus far rebuking their false interpretations of the tencommandments, and purifying and cleansing the befouled and obscureddoctrine;thenhetaughtthenatureofrealgoodworksincontrastwiththeirfalse,pretended goodworks; in such away thatwemay rightly understand the tencommandments anddo really gooddeeds.Nowhe begins towarn against thetemptationsthatbesetthisdoctrine,andcontinuesinthisstrainalmostuntiltheeighth chapter, andmeans to set forth thewholemattermost admirably, as askilledmaster,whoomitsnothingthatmayservetokeepusinthetruedoctrineandlife.

First of all he takes up the beautiful, great vice that is called avarice. Fortheseareaboutthetwoworstplaguesthatalwaysmaketheirappearance,ifwepreachthegospelandtrytoliveaccordingly:first,falsepreachers,whocorrupt

thedoctrine;thensquireavarice,whohindersrightliving;asweseenow,sincethegospelispreachedagain,thatthepeoplehavebecomemuchmoreavariciousthan before, they rake and scrape together as if theywere almost dying fromhunger; they formerly groped in blindness, as if stupefied, listened to thepreachingofirresponsibledreamers,andgavebythescorewhatwasdemanded,so that theyneither sawnor knewwhatwasbeing taken from them;but now,sincetheireyesareopened,thattheyknowhowtheyoughttoliveandperformreallygoodworks,theywatchtheirpenniessoclosely,andareasavaricious,asifeachonewouldliketomonopolizethetreasuresoftheworld:sothatIcannototherwiseexplainit,ortellwhenceitcomes,exceptthatitmustbeatemptationfrom the very devil himself,who always interjects this abominable vice alongwiththelightofthegospel,tohinderit.Forthegospelgivesustheconsolationthatwenotonlyaretheretoliveforever,butarealsoheretohaveenoughtoeat,aswereadintheeighthPsalm:thatChrististobeaKingandLordoveralltheworld,andhaveinhishandallsheepandoxen,andallthebeastsuponearth,sothathewillnotletusdieofhunger.Now,thisweknow;andyetweourselvesaremuchmoredeeplyimmersedinavariceandcarefordailyfoodthanbefore,andareallthetimeshortoffundsandoutofpocket,andcannotgiveforthegloryofGodthetenthpartofwhatweusedtocramdownthethroatofthedevil.

Christ taught the same thing in many other places, and announced itbeforehand. As, when he sent out his apostles to preach, his chief care andadmonitionwerethattheyshouldbewareofthesetwothings,falseteachingandavarice; and he strictly charged them that they should take no provisionwiththemontheway,norbeconcernedaboutwhattheyshouldeatanddrink,sothat(as above said) the twomost injurious things in Christendom, by which it isgreatlyperverted,are:spiritually,thefaithbyfalsedoctrine,bodily,thefruitsbyavarice.Therefore there isneedhereofpreachingandwarning,whenwehavedecidedupondoctrineandlife,thatwetakeduecaretoadheretoitandnotbediverted from it by false interpretations of Scripture; and then to beware ofavaricethatitdonotsecretlyensnareandgetpossessionofus,sothatwedonotaimonlyattemporalthings,tohaveenoughhere,asifthatwereall.Foritisadangerous, insinuating vice, and can put on an attractive appearance and startbeautifulthoughts,sothatitevendeceivesChristians,andnoonecanbesureofbeingsafeagainstit.Forwhentheyseehowillitgoeswiththemintheworld,that is ever imposingupon them,andbegrudging themevenabitofbread, sothattheyforitssakemustnearlydieofhunger;howthepoorpreachersarenowlefttoenduretroubleandwant;theyaresotemptedthattheyconsiderhowthey

maygetandaccumulatesomething,sothattheymaystayintheworld,untilatlasttheyactuallybecomeinvolvedinworldlycareandavarice,andthroughthislettheirministerialofficefallandlie,andsomeevenletgothegospelaltogether.

See,forthisreasonChristnowbeginswithmanywordstopreachagainstthegreat idol mammon, and paints it in the most detestable colors, so that oneshouldbyallmeansbeonhisguardagainstit;andhesays,inthefirstplace:Laynot up for yourselves treasures upon earth,wheremoth and rust doth corrupt,andwherethievesbreakthrough,etc.Herehegivestothetreasuresuponearththreeburrowers, rust,mothsand thieves; thesearescandalouswatchmenwhentheyaresetovertreasures.NowGodhaswiselyordainedthatwhereatreasureistheremustsuchfellowsbethatwatchit;justascommonlythesparrowsorratsand mice with the corn. For it is not worth anything better, since we do notrightlyusemoneyandproperty,butthroughsheeravaricescrapeittogetherforourselves,andnoonegivesorgrantsittoanother.

But thismeansnotonly themothsandrust thatdevour 'clothesor ironandbrass;normiceandrats, thatcanbecaughtintraps;also,notthemerethievesthatsecretlyemptythecoffers,butalsothegreatlivingmothsandpublicthieves,asthegreatcorruptersandprofligatesatcourt,thatcanemptybinsandpurseforaprince,andatlaststriphimofallthathehas;soalsoincities,notonlythosewho creep into a citizen's house, but who with cunning secrecy suck out thecity'sresourcesbyusuryandextortioninthemarketandwherevertheycan;sothat, inshort,whereverthereismoneyandpropertytheremustalsomothsandthieves'be,eagerforit;andeverythingintheworldisfulloftheseratsandmice,wherever people live together. For what else than such a rust or moth is anunfaithfulcounselloratcourt,oranofficerwhodoes.nothingbutnibbleawayataprince'smoneyorpropertyaslongasitlasts?Astherearenowmanyofthesehypocrites,whowithdaily,heavy,unnecessaryanduseless expensesmake theprinces poor, andwho do not carewhether a prince is prospering or going toruin,iftheycanonlybemastersofhismoneyandmanagethingsastheyplease.Thusalso, inall townsandvillageswe findeverything fullof ratsandmoths,both great and small, secret and public, as shoemakers, cobblers, tailors,butchers, bakers, brewers and saloon-keepers, and other trades, workmen andday-laborers.Yes,ineveryhouse,hewhohasalazy,unfaithfulservantormaid,whatelsehashethanaweevil,thatdevoursmoreforhimthanifhehadhisfloorfullofratsandmice?Nowseewhatafinegodmammonis,whohasnobetterprotectorsandcourtiersabouthimthanmeremothsandrust,sothatifonehas

beengatheringtreasuresforalongwhile,yettheremustbesomuchdevouringby this kind of hangers-on that no onewho ought to enjoy it is glad or takespleasureinit;andnotmanytreasuresofgreatmenandprinceshaveeverbeenwellinvested,buttheyhavegenerallybeenwastedthroughwars,ordevouredbythese miserable cankers, or otherwise uselessly squandered or destroyed.Therefore, those are best off who have notmany treasures, for they have notmanyratstofeed,andneednotbeafraidofthieves.

How,then,arewetohavenotreasuresatall,andareallherebycondemnedwho gather treasures upon earth? Surely that cannot be the case. For, ifeverybodywoulddoasyouandIdo,to-morrownobodywouldhaveanythinginhouseandhome.Thelordsandprincesmustacquireandhaveprovisionforlandand people. For to this end God has created gold and silver and given themmines.ThuswereadintheScripturesthatMosestaughtthekingthatheshouldnothavetoomanyhorses,toomuchgoldandsilver,etc.Therebyheadmitsthathemaygathertreasuresmoderately;asalsoKingSolomonhimselfboasts[thathe has gathered treasures], and the patriarch Joseph gathered somuch that hemade all Egypt the king's own,with its corn,money, property, cattle, and theverybodiesofthepeoplebesides,ascompletevassals;thusAbraham,too,hadmanysheepandmuchgoldandsilverwithwhichhetraded.Whatshallwesaytoitthen,thatheheresoclearlyforbidsustogathertreasures?sincehehimself(ifwewantedtoreckonwithhim)hadafund,becauseJudasheldthebag,andyettherewasalwaysabalanceonhand,sothattheyneverwantedforanythingwhen he sent forth the disciples, as they themselves said.Why, then, does hehereforbidthis,andsaythattheyshalltakenomoney,norscrip,norshoeswiththem?

Answer: It has been said above, often enough, that Christ in this sermonteachesasinglepersonoraChristianman;and thatamanof theworldandaChristianaretobekeptquitedistinct.ForaChristiandoesnotmeanamaleorfemale,youngoroldperson,lord,servant,emperor,prince,fanner,citizen,noranythingthatispartoftheworldandmaybeknownbyaworldlydesignation;he has no person ormask, and should neither have nor know anything in theworld,butbe satisfiedwithhis treasure inheaven.Hewhodoesnotproperly,makethisdistinctioncannotrightlyunderstandthesesayings;asoursophistsandfanatics,whomixandconfoundthesethingstogether.

AprincemayverywellbeaChristian,butasaChristianheisnottorule;andin so far ashe ruleshe is callednot aChristian,but aprince.Theperson is a

Christian, but the office or princeship has nothing to dowith hisChristianity.For,sofarasheisaChristian,thegospelteacheshimthatheistoinjurenoone,nottopunishortakerevenge,buttoforgiveeverybody,andtoendurewhateverinjuryor injustice isdonetohim.That is(Isay) the lessonofaChristian.Butthatwouldnotconstituteagoodgovernment,ifyouwouldpreachinthatwaytotheprince;buthemustspeakthus:MyChristianity issomethingbetweenGodandmyself, thathasitsownrules,howIamtolivewithreferencetohim;butbesidesthisIhaveintheworldanotherofficeorrank,thatIamaprince.ThispersondoesnotstandrelatedtoGod,buttherelationisbetweenmeandmylandandpeople,etc. In thisrespect thequestionisnothowyouare to live towardsGod,andwhatyouaretodoandsufferforyourself;letthatbeforyourpersonas aChristian, that hasnothing todowith land andpeople.Butyourprincelypersonmustdononeofthesethingsorhaveanythingtodowiththem;butthinkhowitmaymanagethegovernment,keepandprotectjusticeandpeace,punishthewicked.

See, in this way both ranks or offices are rightly divided, and yet in oneperson,andso to speakarecontradictory, so thatonepersonshall at the sametimesuffereverything,andnotsuffer;but insuchawaythat toeachoffice itsownappropriateexperienceisapplied:namely,assaidabove:IfitaffectsmeasaChristian,thenIamtoendureit;butifitaffectsmeasasecularperson,whichis not between God and me, but bound to land and people,(whom I amcommanded to help and protect, and the sword is placed inmy hand for thispurpose,)thenitisnotsufferingthatiscalledfor,buttheopposite.Soeverymanuponearthhastwopersons:oneforhimself,boundto.noone,buttoGodalone;asidefromthat,asecularone,withwhichheisboundtoothers;aswemustbemixed together in this life, as a husband or householder withwife and child;who,althoughheisaChristian,mustneverthelessnotsufferitfromthoserelatedtohimthattheypracticeknaveryorrecklessbehaviorinthehouse,buthemustresist andpunishwrong-doing, so that theymustconduct themselvesproperly,etc. If you rightly apprehend this difference, then it is easy to understand theteachingofChrist.Forheisspeakinghere,andinallhissermons,notabouthowasecularpersonistodoandlive;buthowyouaretoliveuprightlytowardsGodasaChristian,whoha.?nottoconcernhimselfabouttheworld,butonlyaboutthelifetocome.

ThusIsayalsoinregardtothistext:Myperson,thatiscalledaChristian,isnottocarefororlayupmoney;butIamtobeheartilydevotedtoGodonly.But

externally Imay and am to use temporal good formy body, and, as to otherpeople,sofarasrelatestomysecularperson,Imaygathermoneyandtreasures;yetnot toomuch,sothatIdonotmakeanavariciousbellyoutofmyself, thatcares only for itself, and can never be filled. For a secular personmust havemoney, corn and provision for his land, people, or others that belong to him.Thus,ifonecouldruleinsuchawayasthepatriarchJosephinEgypt,sothatallthestorehousesandvesselsshouldbefulloffood,andcouldmanagethecountryinsuchawaythatallitsneedwouldbeprovidedfor,fromwhichprovisiononecouldhelpthepeople,advancetothemanddistributeamongthem,ifnecessary;that would be an excellent treasure and an admirable and Christian use ofworldlygoods.Forwhat a princegathers, hegathers not for himself, but as apersonbelongingtoall,yes,asacommonfatherofthewholeland.Forwemusthot all be beggars, but every one provide so much for himself, that he canmaintain himself and not impose upon others, and, besides, he should helpothers,andthusoneshouldcontributetootherswhenitisnecessary.

Thuseverycityshouldlayupasmuchasitcanforthecommonneed;yes,every parish should have a common treasury for the poor. Thatwould not beunfair, but should be called laying upChristian treasures. For it is not such atreasure asministers to avarice and lust; as theworld does, and as our priestshitherto have gathered money, and with no other purpose than to find theirpleasurewithit,andtoplaywiththeflorinslikethelittlegirlswiththeirdolls.Butwhennecessitycallsforit,whenothersaretobehelped,thenthere'snobodyathome.Theseare thedevil's treasures,againstwhichChrist isherespeaking,thatwearenot to layup treasuresuponearth, that is forone'sselfandforhisownpleasure;insuchawaythattheheartdoesnotbecomeavaricious,andclingtothetemporalmammon,butseekforandlayupanothertreasureinheaven.Butoutwardly and secularly you may lay up as much as you can with God andhonorably;notforyourownsatisfactionandavariciousness,butfortheneedofother people. He who thus accumulates shall have blessing and indulgencebesides,asapiousChristian.

But thosewho are thus avariciously scraping together, so that they cannotcease,andyetdonotletanyoneenjoyit,sothattheydarenotthemselvesmakeacheerfuluseofit,withthemitshallhappen,asisheresaid,thatmothandrustandthievesshallconsume,sothatasitcamesoshallitgo;althoughitalsooftenhappens,ontheotherhand,thatevenwherethingshavebeenproperlygathered,they are nevertheless consumed in this way. For no better treatment can be

expected on earth for temporal good at any rate. If this nowhappens to thosewho layup treasures rightly, howmuch rather to thosewho seeknothing elsethanthemoney,nottheuse,advantageandfruitofthemoney.Foritisheresodenouncedthatmothandrustmustattackitandconsumeit,anditbestolen,sothatnoonecansucceedwho thusavariciouslyrakesandscrapes together;andalthoughafarmerhasgatheredagreatdeal,hestillmustnotuseit,thatdoesnotbecomehim,buthemustburyit,sothatitdoesnotbenefithimoranyoneelse,otherwise theworms gnaw and bite at it, or it falls to the share of the publicservantsorscoundrelsatcourt,sothatitmaynotbebetterspent.

ThusnowChrist is tryingwith thesewords to reasonusoutof the ideaofthus avariciously grasping after mammon, and he speaks about it socontemptuouslythathecouldnotmakeitmoreodioustous.Forwhatsortofagodisthat,whocannotdosomuchastodefendhimselfagainstmothandrust,but must let himself be daily gnawed at and consumed, and lie there to beplunderedbyeverybody, so that everything that comesalong feastsuponhim,andevery thief stealshim,etc.That isvexatious, tohavesuchahelplessgod,subjecttomoth,rustandthieves,whoyetrulesthewholeworld.Thereforeweought tobeashamedofourselves, thatwearesuchpeopleas tobeclingingtosuch amoth-eaten treasure and placing all our confidence upon it. Since youknowthis,(hemeanstosay),donotsetyourheartuponit,sothatyoulayupforyourselvestreasuresuponearth;butbesatisfiedwithwhatGodheregivesyou,and hold it liable to be lost or taken from you. For that is all that can beexpected; especially if youwish tobe aChristian, andconfessorpreachyourLord,youmustbealwaysexpecting tobesnappedatandcastout,asone thathaschallengedtheworldandallthedevils.Ifyouaretobereallyconsistent,youmust be courageous enough to despise all their treasures and goods, and beassuredofanother,bettertreasure.

Thereforehesays:Layupforyourselvestreasuresinheaven,thatis,lettheworldhaveitsmoth-eatentreasures,liabletoberobbedandstolen,thatareofnomorevaluethanthattheworldmaytakepleasureandcomfortinthem.Butyouthatarenotoftheworld,butbelongtoheaven,andarepurchasedforheavenbymy blood, so that youmay have another eternal treasure that is prepared andappointedforyou,donotletyourheartherebeentrapped:but,ifyourofficeandworldlycallingaresuchthatyoumusthavetodowithearthlytreasure,donotclingtoitorserveit.Butletitbeyouraimtogainthosetreasuresthatarelaidupfor you in heaven. For those are true treasures that neithermoth nor rust can

reach, and theyare altogether safe against everything that candevouror steal.For theyaresodepositedthat theyalwaysremainwholeandready,andaresoguardedthatnoonecanbreakthroughafterthem.

LethimnowwhowantstobeaChristianapplythisstimulusandthislogictohimself.For itought topleaseanavaricious fellow,andmakehisheart laugh,whenoneshowshimsuchatreasurethatnorustcancorruptandnothiefsteal.Buttheworldissaidnottoregardthis,becauseitneitherseesitnorfeelsafterit,but continues clinging to the gold and silver that it sees glittering, although itknowsandseesthatitisnotsecureforanhouragainstrustandthieves.Butweare not preaching to these. He who will not adhere to Christ, and shape hiscoursewithreference to the invisible treasure, lethimgohisway;wewillnotdraganyhitherbymainforce.Buttakenotice,ifyourtimecomesthatyoumustgohence, then call uponyour treasure that youhave laidup, anduponwhichyouhavereliedforconsolation,andseewhatyouhaveinit,andwhatitcanhelpyou.

But it happens, as iswritten in the seventy-sixth Psalm (v. 5):Dormieruntsomnum suum omnes viri divitiarum, et nihil invenerunt inmanibus suis—thefull-belliedrich thatservedmammon,whentheywere todie, foundnothingatall. That is indeed a terrible thing, that thosewho have servedmammon theirwholelifelong,andhavedoneinjusticeandwronguntomanyforitssake,andhavedespised thewordofGod,yet in the timeofneedcouldnothaveahair-breadthofenjoyment.Thenforthefirsttimetheireyesareopenedsothattheylookintoanotherworld,andgogropingaboutforwhattheyhavegatheredasaprovision, yet they find nothing, and are left to pass away empty in disgrace;then they become so anxious and afraid that they in consequence forgetwhattheyhave laid up, and they find nothing also in heaven; and there happens tothemjustwhatChristsays,inLukexii.19,abouttherichmanwhooncehadagrandgoodharvest, so thathemeant topulldownhisbarnsandbuildgreater,andthoughttohaveagoodtime,andsaid:"Soul,thouhastmuchgoodslaidupformanyyears;takethineease,eat,drinkandbemerry."Notice,thatisthelittlesongofthefarmers, thatallgreedybelliessing;butwhatfollows?"Thoufool,this night thy soul shall be required of thee: andwhose shall those things be,.whichthouhastprovided?"Sohebothlosesthistreasure[hissoul],andmustberobbedofhisgatheredgoods,andsodisgracefullythatheknowsnotwhoshallgetthem.

Forthisisthewayoftheworld,sinceonerarelyseesgreattreasuresdivinely

gathered,sothattheydarenotspendthemastheywouldliketodo,orhavethembenefitsomeone,but theymustbescattered insuchawaythatnooneknowswhat has become of them; as I have already often observed, especially in thecase of great, rich, ignorant priests, who have left large possessions, that,however, soon disappeared after their death, or fell to the share of thosewhogave them no thanks for them, but recklessly squandered and shamefullydestroyedthem.Andespeciallyifawaroccurs,thenthedevilhasitallhisownway,sothattheyfallintothehandsofthefire-eaters,forwhomtheyneverwereintended,andwhobesidespileuponthepeopleforthemallsortsofmisery.

Therefore,ifsomeonehaslongbeenlayingup,andanyoneaskshimwhoistogetit,hehastosaythathedoesnotknow;anditusuallydoesnotturnoutasheexpected.Thereforeheisagreatfool,thatherisksallhiscomfortandwell-beinguponit,andplagueshimselfwithgreatcareandanxietyallhislifelong,andyetdoesnotknowforwhomhehasgatheredit;yetnobodyconsidersthis.Forman'sblindnessandwickednessaretoogreat,andtheworldwillstillbetheworld,andhave thebother, that itmayserve themoth-eaten treasure;and if ithaslongserved,andhasangeredGod,thenitmusthaveasitsrewardthatGodatlastcannothelp it, and lets ithave thedisappointmentcoupledwith insultandinjury.Thatitcannotprevent,aslittleasfirecanbepreventedfromburning,orwaterfromextinguishing.Thereforelet themonlygotheirway,andknowthatyouare taught,asaChristian, to thinkwhereyouought tohaveandfindyourtreasure,whereitissafeforyou,andalwaysabides,andcannotbedisplacedorbecomeanother's;andmeanwhileusethisworld'sgoodsandmakethebestofit,as a passing possession. And if you thus gather treasures with God and withhonor,thenhewillalsoseetoitthatitremains,ifitoughttoremain,sothatitisneverthelessnotlost,butwellused,andthatmuchgoodisdonewithit.

Christnowends thiswithaproverb,andsays:Where thy treasure is, therewill thy heart be also. That is asmuch as sayingwhat weGermans say of agreedybelly:Moneyishisheart;thatis,ifheonlyhasmoney,thatishisjoyandcomfort,inshort,hisGod.Again,ifhehasnothing,thatishisdeath;therethereisnoheart,nojoy,nocomfort.Thereforehemeanstosay:Beware,andtestyourownheart,andknowassuredlythatyourheartwillbewhereyourtreasureis;aswe are elsewont to say,what is dear to aman, that is hisGod. For his heartdrawshimthitherward,isoccupiedaboutitdayandnight;hesleepsandwakeswith it, whether it be money and property, pleasure or honor, etc. Thereforeobserveyourownheart,andyouwillsoonfindwhatisstickinginit,andwhere

yourtreasureis.Forthismayreadilybefelt,ifyouhaveasgreatapleasureanddiligenceinhearingthewordofGodandlivingaccordingly,andinsecuringthatlife,asyouhaveingatheringandstoringawaymoneyandproperty.

For,ifmyheartbesodisposed(andalsoprovesitselfsuch,whereitcanbeproved)thatIwouldratherlosenotonlymoneyandproperty,butalsomyneck,ratherthantoforsakeordespisethegospel,andtodowrongorviolencetomyneighborformyownbenefit,Icanconcludethatmoneyandpropertyarenotmyheart's treasure, although I am also gathering and saving; but having freelyexposedthemtodangerandhazard,Iamstrivingforanothertreasure,inheaven,namely, thathiddeninthewordofGod.Again,however, if itbethecasewithyou that you let others preach and teach and exhort as theywill, and you goalong, thinkingthatyouhaveenough,andlive instyle;neveraskwhetheryouaredoingrightorwrongbyyourneighbor,ifyouonlyhaveyourown,andmakeyourcalculationsothatwithonepennyyoumaygathertwo,yesten,andhavenoconcernaboutGod'swordandpreachers,andabouttheworldwithitslaws,then you can also understand that your treasure is not above in heaven, butremainswiththemothandrust;socompletely,thatyouwouldratherangerGodandtheworldbeforeyouwouldloseapenny,andgiveupanythingforitssake:asnowpeasants,citizens,noblemeneverywhereshamelesslytalkandlive,whofor the sake of a penny venture to dare defy the government of God in theChurch and in the world, so that this sayingmay remain true and practicallyconvict them, since they will not hear nor be instructed. For it cannot beotherwise, even if weworry long about it andwould gladly see it otherwise.Thereforeitisbest,ifwehavetoldittothem,thatweletthemgotheirway,anddespiseandlaughatthemasmuchastheydoatus.ForGodsaysinthesecondPsalmthathecanlaughtoo,andlaughsothattheywillhavebitterweeping;thatmeansthathewillspeakwiththeminhiswrathandwillalarmtheminhissoredispleasure.

V.22,23."Thelightofthebodyistheeye:if,therefore,thineeyebesingle,thywholebodyshallbefulloflight.Butifthineeyebeevil,thywholebodyshallbefullofdarkness.If,therefore,thelightthatisintheebedarkness,howgreatisthatdarkness!"

That is a warning, that we must not allow ourselves to be deceived by thebeautifulcolorandappearancewithwhichavaricecanadornitselfandconcealthevillain.For,asIhavesaid,thereisnoviceamongall thenaturalvicesthatmorereadilydeceivespeopleanddoesgreaterharmbothtothegospelandtoits

fruits.For it hinderswherever it can thepreachingof thegospel and itsbeingkeptamongthepeople;andalthoughthegospelbepreached,thepreacher'swhohavefallenunderthepowerofavariceareofnoaccount,sothatbotharetherebyinjured,thepeoplewhoaretohearit,andthosewhooughttopreachit;sothatthosewho indeed have it will not support the preachers, and let them die forhunger, so far as they are concerned; and as the preachers see this, they takespecial pains not to live at the mercy of the people. These are then moredangerousenemiesthantheothers.For,althoughapeasantbecomesavaricious,and gives nothing to support the gospel, a preacher can still be provided for;althoughhissupportisverymeager.Butwhenthepreachersthemselvesbecomeinvolvedinit,thegospelisnolongertotheirtaste,sothattheyshouldsufferorventure anything for its sake;but theywill lay their plans accordingly, so thattheirbellydoesnot lack,and theywillpreachwhatwillplease thepeopleandbringthemoney.

ThereforeSt. Paul calls this a peculiar vice, aworship of idols or idolatry,thatisindirectoppositiontothefaith,whichisthetrueworshiporhonoringofGod.ForitmakesmammonandtheimpotentpennyitsGodandLord;what itwills, that he does; thus he lives and preaches, and is completely owned andcaptured by it, so that he no longer asks after theword ofGod and does nothazardapennyonitsaccount.

NowChristcandonothingmoreagainstallthisthantorebukethisviceandwarnthoseagainstitwhoarewillingtobewarned;andthisisindeednecessary.For even the pious can hardly prevent their being deceived by it. But othersmovealongserenely,asthoughcompletelyswallowedupbyit,notwithstandingwhatwepreachanddeclare.TheJews,too,weresuchaset, immersedintheiravarice,sohehadtobeallthetimerebukingthem;andalltheprophets,whenthey were holding forth about the faith, were perpetually rebuking anddenouncingavarice,againsttheirpreachersandfalseprophetsaswellasagainstthemassofthepeople.Butitwasofnoavail,exceptinthecaseofafewwhowouldbetherebyinfluenced,forwhosesakeChristandweallmuststillpreach,andlettheothersgotheirway,sincetheywillbeofthedevil'sparty.

NowChristusedthissayingmorethanonceasacommonsaying,notonlyinreference to avarice, but also in reference to other matters, especially as todoctrine.For inmattersofdoctrine itoccurs that the factious spirits and lyingpreacherspretendthattheyareheartilyandtrulyinearnest,andseekthehonorof God and the salvation of souls, so that no one boasts and asseverates as

vigorouslyastheydo.Totheseheuttersthewarning:Beware,thatyoureyebesingleandnotevil;thatis,thatyourwayofthinkingandyourboastingisright,and not secretly evil, and that you are not deceiving yourselves with falsenotionsandthoughts.

Foritiscommonlythesepeoplethatthedevilbewitches,andjustaswhenamanliesinadreamorsleep,andissocompletelystupefiedthathecannotseethatheisdreaming;buthedoesnotthinkorknowanythingelsethanthat it isreallyhappeningso,andheissosureofitthathecouldnotfeelanythingmoresure;andyetitisnothingelsethanadream,whichsoonvanishes,andwhenheawakensitisallgone;andalthoughitseemstohimsometimesthatitisadream,orthatheisdreamingofadream,yetheisensnared,sothathecannotextricatehimself,orbecomemasterofhissenses.Sothosepeoplearealsoensnared,whoinsistsoconfidentlyuponit that theircause is thepure truth,so that theymaysweareverythinguponit,andyetitisallnothingbutdreamsandthethoughtsofcrack-brained people. Therefore it is a dangerous thing if one does not clingcloselyandsimplytoGod'sword,andallowshimselftobeledawayfromittothethoughtsofmenthathaveanexcellentappearanceandsooncaptivate,sothathewhofallswithin their influencecannotafterwardsextricatehimself fromit.Forhedoesnotknowanythingelsebut that it is therealwordofGod,andheadheressofirmlytoitthathecannotbepersuadedtoabateajotortittleofit;asweseethatsomehavelosttheirnecksforit.

ButthisisnottheplacetodevelopthisthoughtForhereheappliesthesayingtothecommonviceofavarice,which,althoughitisgrossandexternal,yetthereisnoviceinreferencetodoctrinethatcansoadornitselfandwearsobeautifulacovering,sothatitmustnotbecalledavarice,butbeseenandpraised,asthoughone were heartily opposed to the vice, and no one were so mild, kind andmerciful;andyethedoesnothimselfseethathisheartdeceiveshim,andthatheis altogether immersed in avarice.Wemust therefore examine the text a littlefarther, and exhibit it plainly in illustrations, although it is not possible tocomprehendinhowmanywaystheevileyecancontortandhelpitself;[wedothis]inorderthatonemaylearntobeonhisguardagainstsuchinfluences.ForthisisalsoacommontemptationamongChristians,sothatnoonebelievesthatsofewpeoplearefreefromit; for theheathenandothersareguiltyof it in itsgrossestforms,sothatonecaneasilyrecognizeit.

Christ'snowsaying:"Theeyeisthelightofthebody,"isareferencetothenatural body. If it had no eye, no sunwould be of any use, although itmight

shineahundredtimessobrightly.Thereforethebodyhasnootherlightthatmaylead and direct it, than the eye; because one can see with it, we need not beafraid that he will drive alongside of the bridge into the Elbe, or go throughhedgesandbushes,orrushintothefireoramongthespears;forthelightguardshim against danger and harm. But he who has no eye must go forward, andstumblesoverwoodandstonesuntilhefallsandbreakshisneckorisdrownedinthewater;forthereisnolightthere,buttotaldarkness.

So (he means to say) it is in the matter of Christianity, especially withavarice.Here takecare thatyour spiritualbodyhasaneye, that is, anupright,goodintentionandunderstanding,thatyoumayknowhowyoubelieveandlive,anddonotdeceiveyourselfwithfalsenotionsanddarkness.Thus,forexample,ifyou thus reason: "Iwillworkanddo something, that Imaygain somethingandmaintainmyselfwithwifeandchild,withGodandhonor;andifGodgrantsthatImayalsotherebyserveandhelpmyneighbor,thatIwillgladlydo;"see,thatisthelightorthespiritualeye,fromthewordofGod,thatshowsyouwhatbelongstoyourcalling,andindicatestoyouhowyouaretofillitandliveinit.Forthisisright,andhastobe,sincethebodyliveshere,sothateveryonemaydosomethingthathemaysupporthimselfandkeephouse.

Butnowbewarethatthiseyedoesnotbecomeevilanddeceiveyou;thatyoudothiswithasimpleintention,andhaveonlythispurpose,toworkanddowhatyourcallingrequirestomeetthenecessitiesofyourselfandyourneighbor,andnot under this pretense to seek something else, namely how youmay therebygratifyyouavarice.For fleshandblood isamaster in,misusing this lightandemployingitasapretense.So, if itnowhappensthatyouhaveprocuredsomemeansoflivingthatyouarefondof,andareonlyconcernedhowyoucankeepitandincreaseit,and,ifyouhaveagulden,wouldliketohavetenmore:see,heretheevileyecomescreepingin,thatlooksnotonlyatthemeansoflivingandthenecessarypossession,butalsoat itsavarice,andcanstilladornitself[with thepretense]thatit isnotseekingavarice,butisdoingwhatGodhasorderedit todo,andisacceptingwhatGodgives.

Well, here no one can look into your heart and judge you; but bewareyourselfthatyoureyeisnotevil.Forithappensveryeasily,andthereisastronginclinationtoit,especiallywhenoneseeshowprofitableitis;loveisthirstyandisneversatiated,andnaturebesidesisstronglydisposedthatway:sowhoresandscoundrels come together, and things go as they ought to, aswe say:Occasiofacitfurem,moneymakesvillains.ThereforeChristwarnshisownsodiligently.

For theworld is a great whore-house, and quitemerged in this vice? andweourselvesmust live in it,and theseexamplesand incitements temptus,so thatweareingreatdangerandhavetobewelluponourguardthatwedonotletthedevilrideus.

Ifnowyoureyeissingle,(saysChrist),yourwholebodyislight;thatis,allthat you aredoingand living inyouroutwarddeportment, in accordancewithyour office and calling, that is all upright, moving in accordance with God'sword,with theproper intention, so that it shines like the sun, beforeGod andman,anditstandswellbeforealltheworld;andallthatyoudoisexcellent,andyoucanuseworldlygoodwithagoodconscience,ashavingbeenhonestlyanddivinelyacquired,etc.Again,ifyoureyeisevil,sothatyoudonotactinthesethingsasrequiredbyGodandyouroffice,butleavethetrackandareconcernedonlytogratifyyourlustandloveformoney;thenyourwholebodyisdark,andeverythingthatyoudoiscondemnedbyGodandlost,althoughyouarecalledapious man before the world. For the body lets itself be led with its wholeexternalmovementand lifeasablindperson,andcannotgoor liveotherwisethanastheeyedirects.

Thushemeanstowarnusandchargeeveryoneconscientiouslytoseetoithowhismindandheartaredisposed,so thathedonotflatterhimselfwith thebeautifulandyet false idea thathehasagood,honest reason,anda realgoodright torakeandscrapetogether inthisway,andimposeuponGod,sothathedoesnotobserve the scoundrel; as thoughhe said:Youmayadornyourself asyouwill;but ifyoudeceiveGod, thenyouhavedeceivedawise, shrewd,andbesidesanexperiencedman.But takecare thatyouarenotdeceivingyourself,andthatyourlightdoesnotbecomeanevileyethatmakesyourwholelifedarkandabominableinthesightofGod;forhehasaclear,sharpsight,andwillnotallowhimselftobedeceivedbyyourextracoatofpaint.Andheconcludesthiswarningwithathreat,toalarm,sothatwemaynotsoreadilymakeuseofthatplausible,inventednotion,andsays:Butifthelightthatisintheebedarkness,how great is that darkness! That is, although you may invent such plausibleideas,asthatyoudonotmeantoaccumulatethroughavarice,astheothers,butintendtodoitinsuchawaythatyoucandefenditbeforeGodandtheworld,sothatitmustnotbecalledavarice,andyetyoulivejustthesame,andmakethusforyourselfalightofyourowninyourheart;butseetoitjustherethatthislightisnotalsodarkness,notalonethatitissheeravariceinyourheart,butalsothatyoumeantoconcealitaswiththelight,sothatitisnottobecalledavarice,and

thusthereisadoubledarkness,muchgreaterthanbefore.

Just as that was a great darkness under the papacy that completelyextinguishedthelightofChristiandoctrine,sothattheytaughtnothingelsethanto take away sin and be saved byworks, etc. But when they besides at oncedefendedthisandboastedof it that itwas the truedivinedoctrine,and thathewhodenied thiswasaheretic,andwas forbidding theworshipofGodandallgoodworks,etc.,thentherewastheblacknessofdarkness,sothattheyadornedthis darkness and error with the name of truth, and thus made the darknessgreaterbythesuperaddedlight;justasifoneknowsthedevil,thatitisthedevil,andmakesagodofhim.Thatmeans tocoverdarknesswithdarknessandyetclaimthatitisbrightandluminous,yes,theverysunitself.

ThusChristnowconcludes: If theopinionanddoctrine thatone regardsaslight is itselfdarkness,howgreatmust theotherdarknessbewhichthisbringswithit;namely,thatonepracticesthisdoctrine,andlivesaccordingly.Thushere,hewhomavaricehasmastered, so that he rakes and scrapes, hehas already adarknessinhisheart.Butifhegoeson,andflattershimself that it isnot tobecalledavarice,andsilenceshisconscience,soasnottoberebuked,thatisnowareal, thick, double darkness. Just as a fool,who claims to be sensible andnotchargeablewith folly, isproperlycalledagreat,big fool;oranugly strumpet,whoclaimstobeprettyandadornsherselfwithhernastytrumpery;thatisonlymakingthingsblackerandworse;andinfactallmenaresodisposed,thatnoonewants to have his sin rebuked; but all try to cover their tracks, so as to getapprobationandpraise,andthusoutofonebadsintheymaketwo.

Nowwhenthishappensinspiritualaffairs,thenthegreatmurderousharmisdone.For thosein thiscallingcannoteasilydothingsmoderately,but,whenitcomes todealingwith thegospel, theyareapt tooverdo itwith theircharities.Again,iftheyapostatizefromthegospel,thenthereisnoendtotheiravarice;asit used tobehitherto:when theybegan togive, it fairly snowedwithgifts, tochurches, publicworship and ecclesiastical establishments; as in old times theemperors andprinceswith good intentions gavewhole districts of country forsuch purposes, and endowed such institutions; but now again hardly anybodygivesapenny,andtheyareavariciouslygobblingupeverything,asiftheywereafraidofdyingwithhunger.

Thisisthewaythemonks,priestsandprebendariesusedtodo,whomnoonecould satisfywithgifts. If onehadgathered two, threeor four fiefs, hewould

want to have asmanymore; and yet they allwore the samemask: Though Iwouldhaveenoughwithoneprebend,parishorbishoprick,yetsomethingmoreisneeded that Imayhonorably fillmystationasaprince,nobleman,or someother prelate. Then he makes use of all possible means to rake and scrapetogetherallthathecanget,andallforthepurposeofhonorablyfillinghisplace;andyetthelightiskindled[itisnowpretended]thathemustnotbesaidtobeactingavariciously,butdoingitallforthemaintenanceofhisrank.Soeasilyonecanfindalittleglosswithwhichtokindlealightforthedevil;andifonehasnoother resort, it will have to be this, that one says: "I will gather my moneytogether in such a way that I may afterwards provide for masses and publicworship,orgivealmsfor themaintenanceof thepoor,"etc.That iskindlingagreat,beautifullight;thenamanmayworryhimselftodeathandalwayssay:"Imean it well; and the simple-minded man, cur Lord God, is capitallyhoodwinked,sothathecannotseeornoticethesecunningtricks,andI'llgetintohisheavenbeforeheisawareofit."ButIhavealsoseenmanywhohavethushoarded,sothatguldensbythethousandlaystoredup,butafterwardstheydiedoffwith theirproperty, so thatnooneknewwhathadbecomeof it; for itwasgainedbyavarice,ithad-tobeleftinavarice,devouredbymothandrust,andneverbeputtoproperuse.

ThisImentionasanexamplefromwhichonemayseehowskillfullySquireAvaricecanadornhimselfandputonpiousairsifhehasoccasionforit;andyet,in fact,he isa two-foldscoundreland liar.ForwhatdoesGodcare for it, thatyoumeantoleadasplendid,knightlylife,sothatheshouldbepleasedforyoutoact avariciously, contrary to his command, and live in such a way as if youwanted to get everything for yourself, to displayyour splendor andpride, andafterward say that you are doing it for God's sake, and for the honor of theChurch, andmean to pay for it with benefices and church-services. Just as ifsomeoneweretobreakintoyourhouseandopenyourcoffersandtakewhathecould find,andwouldafterwardsayhemeant togive someof it foralms:ah,thatwouldbeabeautifulsacrifice!Therightthingis:IfyouwanttogivetoGod,give him of what is your own; for he says: I hate sacrifices that come fromrobbery. If you have, give what you choose; if you have not, then you areexcused.Butifyouareavariciouslyscrapingtogethersothatyoumaybeabletogive, andpretend thatyouaredoing itwith that intention, thenyouarenot inearnest, but it is a light that you have yourself taken from the dark lanternwherewithtodeceiveGodandthepeople.

ThusImightgothroughallranksandconditions,andshowhowmendressthemselves up so that avarice takes on the name of a virtue, andmammon ispraisedandhonoredasagod.Butwhois to tellall that thefarmersatmarket,thecitizens in towns, thenoblemaninofficeandonhisestate,areeverywheredoing? The one example that I have given is enough to show clearly anddistinctively thedarkness that is thickenough tobe felt, andalso to judge theothersaccordingly.Whatareweto thinknowof thegreatmassof thenobilitythatarenowundertakingtodealinnearlyallkindsofbusiness,evenwithironandnails?Wemustnotcallthisallavarice;but,asGodhasgivenit,everyonemayseekhismeansof livingasbesthecan,so thathemayhonorably fillhisstation, etc. That is also a little light that makes them stock-blind, so that itpreventsthemfromseeinganythingatall;whilstyetinordinaryworldlyjusticeitissoorderedthateveryonemaycarryonhisbusinessandtradesothatstillhisneighbormay also have a chance to get along andmaintain himself.But nownobodycandoanythingforthesegriffinsandlionsthatmonopolizeallkindsofbusiness,andbesideswanttobecalledpiousandhonorablepeople.

But(aswassaid)whocartimaginewhatamultitudeofsuchtricksarenowemployedinallranksandtrades?Forwhatistheworld,butagreatwideseaofallwickednessandscoundrelism,concealedunderacovering:andcolorofgoodthatcannotbeunderstood?Especiallynowinthislastage,whichisasignthatitcannotlongendure,andisgoingtodestruction.Forthetendencyis,aswesay:the older, the stingier; the longer, the worse; and everybody is becoming soavaricious, that almost nobody can get to eat and drink on account of others,although God gives everything in abundance. But that is the reward of theingratitude and contempt that is shown towards thegospel, as I have said:Hewhoapostatizesfromthegospelmustbesopossessedbythedevilthathecannotbeavariciousenough: just as,on theotherhand,hewhohas thegospel inhisheartbecomesmild,sothathenotonlyceasestorakeandscrapetogether,butgivesandriskseverything,asmuchasheoughttoandcan.

Well,wemuststilllettheworldbetheworld,andalthoughitforalongwhileavariciously gathers everything for itself, it must nevertheless go back uponitselfandleaveeverythingforus;or,ifwestillmustsufferpovertyandtroubleinthemidstofit,westillhavenoevilportion,asIsaacandJacobamongtheirbrethren.Throughustheyhavegainedworldlyproperty-andcompletefreedomfromtheoppressionandburdensof thepapacy,so that theymaydowhat theyplease. That is the portion of Ishmael, a flaskwithwater, thatAbrahamhung

abouthisneck, and let himgo!Butwehaveadifferentportion, that is calledspiritualgoodandheavenlyblessing:andarethuswellprovidedfor.Theirgreatpossessionsthattheyhavewegladlyrenounce,andwouldnothavethem,iftheywould throw them after us; on the other hand, they do not want the spiritualblessingsthatwehave.Sowewillholdpossessionoftherealterritory,andtheinheritancethat isoursforever,andwewill let themboastof theirportionthatwill soonfadeaway,and rob themselves for its sakeofour inheritance,whichwe would still be glad to share with them. If they, however, rob us of theirportion,wehavealwayssomuchthatwecanreadilyrecoverfromtheloss.

Butletusbewareofthis, thatwedonotfall intothefalselight,alongwiththeworld,thatistheevileye,thatextinguishesthetruelightandmakesofitatwofolddarkness;andseetoitthatavaricedoesnotperplexyouwiththatsweetnotionandbeautifulcoloring, thatyoumeantobringyourselforyourchildreninto a high, honorable position, and give them a great deal only to better andexalttheirposition;forthusavariceisthelongerthelesssatisfied,butisalwaysreachingoutforsomethinghigherandbeyond,andnobodyissatisfiedwithhisplace;but,hewhoisacitizenwouldliketobeaknight;anoblemanwouldliketobeaprince,andsoforth;aprincewouldliketotravelliketheemperor.Butdoyouwish to travel like aChristian? then beware of this notion as of the veryworst darkness, and conduct your business in such away, ifGod, throughhisblessing, gives you success, that your neighbor also alongside of you mayprovideforhimselfandhavepleasureinyou,sothatyoumaylendhimahelpinghand.Forifyoulettheevileyedeceiveyou,thenyouhavealreadylostthewordofGod,asdrivenoutbythatlight,andonethickdarknessisaddedtotheother,thatmakesyoutotallyblindandobdurate,sothatnothingmorecanbedoneforyou.

V.24.Nomancanservetwomasters;foreitherhewillhatetheoneandlovetheother;orelsehewillholdtotheoneanddespisetheother.YecannotserveGodandmammon.

Here he pronounces amost fearful sentence against the avaricious: first of allagainsthisJews,whoweretherealavariciousbellies,andyetwantedtobeholyandverydevout,likeourpriestsandecclesiastics,hemeanstosay:"Youthinkyouareallright,andareservingGodwithgreatearnestness,andareyet,alongwith that, avaricious scoundrels, so that you are doing all this for mammon'ssake,althoughyouarealsoservingGod."Butthisisthestatement:Nomancanservetwomastersatthesametime.IfyouwishtobetheservantsofGod,then

youcannotservemammon.Herehemeanstwomasterswhoareopposedtooneanother,notthosewhoreignwithoneanother.Forthatisnotself-contradictory,ifIservemyprinceortheemperorandGodbesides;foritpassesregularlyfromonetotheother,sothatifIobeythelowestoneIamobeyingthehighestalso.Just as the head of a family sends his wife or children to the servants, andthroughthemcommandsthesewhattheyaretodo:thereisnomultiplicity,butitis all one lord and from one master. But God and the devil, that means twomasters, that are opposed to one another and issue contradictory orders. Godsays:Thoushaltnotbeavaricious,norhaveanyotherGod;butthedevil,onthecontrary,says:Youmaybeavariciousandservemammon.

Reason itself teaches this, that it isnot sufferable to serve twoantagonisticmasters at the same time; although the world can skillfully do it, and this iscalledinGerman,carryingthetreeonbothshoulders,andblowinghotandcoldfrom the samemouth; as when a nobleman serves a prince, and accepts hirefromhim, andbetrays and sells him to another and acceptsmoney also there,andwatcheswhattheweatherpromisestobe,ifitwillrainhere,sothatthesunmayshinethere,andthusbetraysandmakesmerchandiseofboth.Butthereisnoservinginallthis,andevenreasonmustsaythatsuchpeoplearetraitorsandscoundrels.Forhowwouldyoulikeitifyoushouldhaveaservantwhowouldacceptwages fromyouandwouldbe lookingwithoneeye towards someoneelse,andnotbeatallconcernedaboutyouraffairs;but,ifsomethingshouldgowrongto-dayorto-morrow,wouldscamperofftotheotherandleaveyouinthelurch?

Therefore it is right to say: Hewho is a good servant andwants to servefaithfully, must not cling to twomasters, but speak thus: "I havemy supportfromthismaster,himwillIserveaslongasIamwithhim,willdothebestIcanforhimandnot concernmyself about anyone else."But if hewants topilferhere, and steal there, thenhe's ready for thehangman.Forone shouldkill thehensthateatathomeandlaytheireggselsewhere.ThusdidtheJewsalso;theysupposed thatGod should regard themas great saints, andbewell satisfied ifthey sacrificed in the temple and slaughtered their calves and cows, althoughtheymeanwhilewereactingavariciouslywherevertheycould,untiltheycarriedon their merchandizing before and in the temple, and set up their money-changingtables,sothatmaterialscouldbepromptlyfurnishedandnooneshouldleavewithoutsacrificing.

Against these Christ now pronounces this sentence, so that no one may

undertaketobetheservantofGodandmammon.Itisnotpossibletomaintainhisservice,whichhehasestablished,ifyouaredeterminedtobeavariciousaftermammon.FortheworshipofGodmeansthatyoucleavetohiswordaloneandmake everything bend to that He who will live according to that, and beconsistent, must at once renounce mammon. For this is sure: as soon as apreacher or pastor becomes avaricious he is no longer of any use, and cannotpreachanythinggood.Forhemustbeonhisguardanddarenotrebukeanyone,allows himself to have hismouth stopped by presents, so that hemay let thepeopledowhat theyplease,avoidsmakinganyoneangry,especially thegreatandpowerful:andthusneglectshisdutyandofficethatrequireshimtorebukethewicked.Thusalso,ifaburgomasterorjudgeoranyonewhoholdsanofficeistoexecutehisofficeandseetoitthatitisrightlyadministered,hemustnotbemuchconcernedabouthowrichhemaybecomeandderivebenefitfromit.Ishe,however,aservantofmammon,heallowshimselftobebribedwithpresents,sothathebecomesblindandnolongerseeshowthepeoplelive.Forhethinks:AmItopunishthisoneorthatone?thenIwillmakeenemiesandmaytherebylosewhatismine,etc.Andalthoughhehasanexcellentservice,andisoccupyingtheoffice that God has ordered and given to him, he still cannot administer andexerciseit;thisistheworkofmammon,thathastakenpossessionofhisheart.

Soitgoesnowintheworldeverywhere,sothatitsupposesittobeasmallmatterandnogreatdangerwithregardtomammon;anditflattersitselfwiththebeautiful, sweet thought, that it can still serve God; but this is a miserabledeceptionbywhichthedevilblindsaperson,sothathenolongerattendstohisofficialduty,andbecomesabsorbedinavarice;andthissolelyforthereasonthathefearsthathewill'notreceivehonor,gifts,orpresents.

ThereforeChrist(asabovesaid)pronouncesastrictsentencethatoneshouldnotdeceivehimselfwithsuchthoughtsandcountthisasmallmatter;butshouldknow that he who for the sake of mammon, money or pleasure, or honor orfavor,doesnotadministerhisofficeasheshould,willnotberecognizedbyGodashisservant,butashisenemy,aswewillhear;buthewhowishestobefoundinGod'sservice,andtoexecutehisofficeproperly,sothathemaythink,withamanlyheart,thathecandespisetheworldwithitsmammon;butthisnotasanoutgrowthofhisownevilheart,butasagiftfromheaven,withprayerthatGod,whohasbestoweduponyouthisoffice,mayalsogiveyougracetoadministerit;andenableyoutobelievethatyouhaveandcandonothingnoblerandbetteronearththantheservicethatyouaretorendertohim,andnotbemuchconcerned

astowhetheryousufferharmthroughitorgetintotrouble;andcomfortyourselfwith this, that you are serving a greatMasterwho can easilymakeyou enjoyyour loss,which isbetter than thatyoushould lose theeternal treasure for thesakeofthesmalltemporalgoodthatatanyratecannothelpyou.Forifyouareto choose amaster,would you notmuch rather serve the livingGod than thepowerlessdeadknave?

See,thuseveryChristiandoeswhohasGod'sword,thathemaysohonorandobserve it, andnotcarewhether theworld is therebyvexedor fails togetanyadvantage from it; but he thinks thus: There is purse and pocket, house andhome,etc.;buthereismyChrist: ifIamnowtoleaveandgiveupone,thenIwillletallthatgo,sothatImaykeepmyChrist.ThatiswhatChristmeanswhenhesaysonecannotservetwomasters.Foritwillhappensoonerorlaterthattheywillconflict,andonemustyieldtotheother.Thereforethereisnouseforyoutoflatteryourselfthatyoumeantokeepthembothasmasters;,butyoumustsoondecidetoleaveoneortheother.

Therefore the stress lieshereon the littleword, serve.Tohavemoney andproperty,wife,child,houseandhome,thisisnotsinful;butyoumustnotletthisbeyourmaster,butyoumustmakeitserveyou,andyoubeitsmaster;aswesayofanhonest, excellent,well-disposedman:He ismasterofhismoney;not sosubservienttoitandheldcaptivebyitasastingygreedy-belly,whowouldratherletGod'swordgo,andeverythingelse,holdingbackbothhandandmouth,thanto runany riskWithhismoney.That isawomanly,childishandservileheart,thatdespisesandneglectstheeternaltreasureforthesakeofthescalymammonwhichitcannotuseorenjoy;yet livesalongsecurelymeanwhile, thinksitcanattendtoGod'swordatanytime,keepsonaccumulatingasmuchasitcan,soasnot tomiss a penny forGod's sake, until it sinksmore andmore deeply intoavarice, gets farther and farther from God's word, and finally opposes italtogether.

ForChristusedhardlanguageandspokeveryplainlywhenhesaid:"Eitherhewillhatetheoneandlovetheother;orhewillholdtotheoneanddespisetheother."Thatisasmuchastosay:TheshamefulloveofmammonmakesenemiestoGod;assomeofourpriestspubliclysay:Thatwouldindeedbeanexcellentway of teaching, but it does harm; therefore it is objected to, and notunreasonably(astheythink),foritdoesgiveoccasiontotrouble.Butmammonisacapitalgod;hedoesnoharminthekitchenorinthepurse.Thereforehereloveandfriendshipcometoanissueoverthewords:"hewillhatetheoneand

love theother."For thereare twomasters, that areopposed toeachother, andcannot peaceably dwell together in one heart, as little as two owners in onehouse;sothatwhenthetestcomesthatonemustserveandholdtotheone,thenonemustangertheotherorleavehim.ThusonebecomestheenemyofGod,asamatterofcourse,becausehelovesmoneyandproperty.

Thisisthepreciousfruitoftheserviceofmammon;ascanespeciallynowbeseen, since avarice has gained such complete control, that there is a perfectleprosyofavariceamongthenobility,peasants,civilians,priestsandlaymen.Isnot thatagreatpieceof sanctityandabeautifulvirtue, thatone takes thebestpartofmanfromGodandgivesittomammon?Forthatiscertainlythehighestservice,towhichtheheartissincerelydevoted,whichthewholebodyandallthemembershankerafter;asChristsaidabove:"Whereyourtreasureis,therewillyourheartbealso."Forwhatoneloves,thathewillassuredlyrunafter,thathewill be glad to talk about, that has all his heart and his thoughts; hence alsoAugustinesays:"Daismeus,amormeus"whatIlove,thatismygod.Fromthisyou seewhatkindofpeople thoseare towhomChrist applies this title—-thattheyaretheenemiesofGod,whoyetfeignsuchgreatdisplayofservinghim,ashisbest friends;butatheart theyarenothingelse than realdevil's saints,whoheartilyhateandpersecuteGodandhiswordandwork.

Forthatis trulytohateGod,ifonehateshisword.Thisis thewayofit:Ifone rebukes a man for avarice and unbelief, and holds before him the firstcommandment:"Thoushalthavenoothergodsbeforeme,"thatis,thoushaltnotinclinethyheart,desireandlove,toanyoneelsethantome;andhewillnothearor endure that rebuke;butbegins to rebel and rageagainst it, until he isquiteembittered against it in heart, with rankling hatred against the word and itspreachers.Thereforethereisinthetextofthetencommandmentssuchawordofthreatening: "I am a jealous God, visiting the sins of the fathers upon thechildren of them that hate me," etc., by whom he means these very greedy-bellies and mammon-servers, as the Scriptures call avarice idolatry or theworship of idols.Yet theywant (as above said) to be praised «as the greatestsaints,andasenemiesofidolatryandheretics,andbynomeanstohaveitsaidthattheyhateGod.Butthisistheproofagainstthemthattheycannothearorseethe word of God, when it attacks their avarice, and want to be whollyunreproved;andthemoreonerebukesandthreatensthem,themoretheylaughandmock,anddowhattheypleaseagainstGodandeveryoneelse.

See now, is not this a shameful evil and- an abominable sin, that ought to

alarmusandmakeusheartilyhostiletomammon,askGod'sprotectionagainstit,andfleefromitasfromthedevil?Forwhowouldnotdreadfallingintoit,andhearingthisdecisionconcerninghimselfthatheistobecalledanenemyofGod,whonotonlydespiseshim,butwishesthatGodandhisworddidnotexist,thathemightonlyhavehisfreepleasureandwill,toGod'sannoyanceandvexation.Forreckonyourselfwhatwillhappentosuchaman,andwhatkindofapersonheisloadinguponhimself,sothatatlastitwillbequitetooheavyforhim.

And they are indeedverywell punished (as the text says), by the fact thattheyaresuchmiserablepeople,thattheirheart,desire,loveandpleasurearesetupontheout-house,whentheyoughttobeinheavenandsetuponthatwhichisGod's.Howcouldamanmorecompletelydisgracehimselfthanbyturninghisconsolation away fromGod,who gives him everything that is good, andwelldeservestohaveourgoodwill,andpostinghimselfbehindthedevilandtakingdelightinhisstenchandhell,andevenbecomingsohellishlywickedthathenotonlydespisesthewordofGod,butbecomessomurderouslyopposedtoit thathewishestherewerenoGod?Thatisthegratitudethathereceivesfromthesegreedy-bellies, to whom he daily gives bodily life, sun and moon, and thetreasuresthattheyhave.Buttheywillfindoutwhattheygainthereby,andtheyhave it in part already, so that they must be constantly devouring the devil'sstenchandfilth.

Thatisonepartofthetext,spokenofmammon:"Eitherhewillhatetheoneandlovetheother;"theotheris:"or,hewillholdtotheone(thatis,God)anddespisetheother."Herehedoesnotmerelysay:"Hewilllovetheone;"butheshowsthedeedandworkoflovebytheword:"holdto."ForhewhoistoloveGodandhisword,willnotfinditsoverysmallamatter,butoftenveryhardtodo,andthelovewillbecomesuchasthedevilwilloftenmakesourandbitter.Therefore it isnecessary thatwebeable toholdandhang fast toGod'sword,anddonot letourselvesbe torn loose from it, althoughourown fleshand theexample of thewholeworld, and the devil besides, oppose it and endeavor totakeitfromus;andhemustneedsbeamanandhaveknightlycouragethatcanresist so many enemies; yes, there must be a great fiery zeal of love, that isburningsobrightlythatonecangiveupeverything,houseandhome,wifeandchild,honorandproperty,bodyandlife,yes,despiseittoo,andtrampleitunderfoot,sothatheonlymaypreservethetreasure,whichhestilldoesnotsee,andwhichisdespisedintheworld,butonlyofferedinthemerewordandbelievedonintheheart.

Yethedoesnotmeantherebythatwearenottohavemoneyandproperty,or,if we have it, to throw it away; as some fools among the philosophers, andcranky saints among Christians have taught and done. For he grants that youmayberich,buthedoesnotwantyoutofixyourloveuponthat;asDavidtaughtand proved by his own example: "If riches increase, set not your heart uponthem."Ps.'lxii.10.Thatissuchastateofmindthat,inthemidstofmoneyandpropertygivenby.God,cankeeptheheartfree(whichtheworldcannotdo),andifitseekstoenticethehearttoitself(asthebeautifulflorinsandshiningsilvergobletsandjewelsbewitchinglysmile),andtobear itawayfromGod, thenhecantrampleitunderfoot,andsocompletelydespiseitastheworldclingstoit,and on the contrary despises the heavenly treasure. In short, a man must bemammon'smaster,sothatitmustlieathisfeet;buthemustbesubjecttonoone,norhaveanyoneashismasterexceptthewordofGod.ButthisispreachedtothelittleflockthatbelieveinChrist,andholdhiswordtobetrue;withtheothersitamountstonothing.

V.25.ThereforeIsayuntoyou,Takenothoughtforyourlife,whatyeshalleatorwhatyeshalldrink;noryetforyourbody,whatyeshallputon.Isnotthelifemorethanmeat,andthebodythanraiment?

TheLordexpatiateshereindeliveringastrongdenunciationofthisruinousvice,because(assaidabove)itcommonlypushesitswayinviolentlyalongwiththegospel, and fiercely assails not only the world but also Christians; especially,however,thosewhoaretopreachthewordofGodandexposethemselvestoallsortsofdangeronitsaccount,whoaredespisedandoppressedbytheworld,sothat theyso faras the flesh isconcernedhavegood reason foranxiety.ForhewhowishestobeaChristianandconfesshisLord,hemakesthedevil(whoisaprinceoftheworld)hisenemy.Thereforeheassailsandseizeshim,notthroughthewordandfaith,butthroughthatwhichisunderhiskingdomandpower.Nowwehaveourworthlessbody, fleshandblood, still inhiskingdom; thathecanindeedtorment,andcastintoprison,roboffood,anddrink,andclothes,sothatwe,with allwe have,must always be in this danger. Flesh and blood, on theotherhand,thinkshowitcanalsomanagetoholditsplacesecurelyandescapedanger.Thusthetemptationarisesthatiscalledcareforalivelihood;thoughtheworlddoesnot consider it a temptation,but rather considers it avirtue, and itpraisesthesepeoplethatcanschemeforgreatpropertyandhonor,etc.

Andhereyoulearnwhatitmeanstoservemammon,namely,tocareforlifeandourbody,whatwearetoeatanddrink,tohaveaboutusandtoputon;that

is,tothinkonlyofthislife,howwemaybecomerichhere,maygatherandheapupmoneyandproperty,asifweweretoremainhereforever.Forthisisnotsin,norservingmammon,thatweeatanddrink,andclotheourselves,astheneedsof this life andof thebody require, so that itmayhave its food and clothing;also,itisnosintoseekandgainfood;but[itissinful]tobecarefulaboutit,thatis,tosettheheart'scomfortandconfidenceuponit.Forcaredoesnotinhereinthe garment or in the food, but right in the heart; that cannot let it go, itwillhanker after it; as we say: Goods give courage, etc., so that caring meanshankeringafteritwiththeheart.Forwhattheheartdoesnotintendandlove,thatIamnotconcernedabout;andagain,whatIcarefor,thatImusthaveaheartfor.

Yet you must not press the text too closely, as though it meant to forbidcaringforanythingatall.Foreveryofficeorcallingcarrieswithit thedutyofcaringforthatwhichbelongstoit,especiallywhereoneisplacedoverothers;asSt.Paulsays,Rom.xii.8,concerningspiritualoffices inChristendom:Hethatruleth,lethimdoitwithdiligence.Thustheheadofafamilymustcareforhischildrenanddomestics,thattheybewelltrainedanddowhattheyshould;andifheneglectsthishedoeswrong.Inthesamewayitisthecareofapreacherorapastor that the preaching and the sacraments are rightly attended to; that hecomfort thedistressed and sick, rebuke thewicked, pray for all kindof needyones,etc.Forheiscommandedtowaituponanddirectsouls.Thusaprinceandotherpersonsinauthoritymustcarefortheseculargovernment,thatitisrightlyadministered,astheirofficerequires.Inlikemanneralsosubjectsaretocarethattheyfaithfullyrenderandaccomplish theirobedience;servantsandmaids, thattheyproperlyservetheirmastersandguardtheirinterests,etc.

Christ isnotherespeakingof thiskindofcare; for there isanofficialcarethatistobecarefullydistinguishedfromavarice.Forthatisnotconcernedaboutitself,butabout itsneighbor; itdoesnot seek itsown,yes, itevenneglects itsown,andisindifferentaboutit,andservesanother,sothatitiscalledacareoflove, which is godlike and Christian, not that of selfishness or of mammon,which is both against faith and love, and it is the very thing that hinders theofficial care. For he who is in love with his money and caring for his ownadvantage will not pay much attention to his neighbor or his office, whichinvolveshisneighbor.Aswesawheretoforeinourecclesiastics,whowerenotatallconcernedaboutproperlycaringforsouls,but theirwholeaimwasthat theworld should contribute enough to them; andwhat did not bring them in anymoney, that they neglected, so that not one of themwould asmuch as say a

Paternosterforanotherwithoutpay.Butapiouspastorcaresonlyforthis,thathemayrightlyadministerhisoffice,thatsoulsmaybebenefittedthereby;isnotconcernedaboutit,thathedoesnotgainmuchbyit,yes,hastosuffermuchforit,bitehimselfwithsnakes,havetheworldandthedevilashisenemies,letsGodsee to it that he gets enough to eat, etc.; but consoles himself with anothertreasure(forthesakeofwhichhedoesallthis,)inthatlife,whichissogreatthatallthatheheresuffersisquitetoosmallincomparison,etc.

Becausenowhehasforbiddenthiscareofavariceandmammonworshipasidolatrous and making men enemies to God, he continues, by adding manyillustrationsandcomparisons,sothathemaymakeavariceallthemoreodiousto us, and endeavors to depict it in such hateful colors that we will feel likespittinguponit,and*says,firstofall:Isnotlifemorethanfood?thatis,youcanandmustentrustGodwithyourlife,ofbodyandsoul,anditisnotwithinyourpowertocontinueitforasinglehour;whatfoolsthenyouarethatyouwillnotentrusttohimyourbody'snourishment,thathemayprocureeatinganddrinkingfor you? For how can one imagine greater folly than for one to be painfullysolicitousaboutgettingfoodanddrink,andhavingnocareaboutgettingbodyandlifeorretainingthemforanhour?—-justasifoneshouldbecarefultoadornhishousebeautifully,anddidnotknowwhowastoliveinit;or,howhemightpreparemuch and excellent food in the kitchen, and should have no onewhowasabouttoeatit.Justsoitisthatweactwithouravariciousness,thatwecarefor the least andnever thinkof themost important.That is reallyunnecessaryandsuperfluous,yes,foolishcare.Andthoughweshouldcareagreatdealaboutourbodilylife,therewouldbenothinggainedbythat,foritisnotforamomentwithinourpower;justaslittleasifanyoneweretoworryhimselftodeath,howthegrainistogrowinthefield,whichhehasnotsowed;orwherethesilveristolieinthemine,thathehasnotputthere.

Since then, in thewholematter of our lifewemust dismiss care, and this,withoutour thinkingordoinganythingabout it, ishourlymaintainedbyGod;whyshouldweworryaboutlittlethingsasifheneithercouldnorwouldgiveusfoodandcovering?Weought tobeashamedthatanyoneshouldsayofus thatwe are guilty of such folly.Yet our conduct, especially that of the great, richbellies, isnothingelse than thatof the fools, that areevercaringonly tohavetheirkitchens full, andhaveanabundanceprovided, andyethave .no tableorguests;orwhohavemanyluxuriousbedsprovidedandhavenoonetooccupythem;justasifashoemakershoulddonothingelseallhislifebutfillhisshop

with shoe-lasts, and never think about where he would get leather tomake ashoe;oughtwenottomarchhimoutofthecountryasacrankandafool?See,Christthusshowsuswhatfoolishpeopleweare,sothatwemightwellspituponourselves; and nevertheless we live along in this blindness, although it isperfectlyplain,thatwecannottakecareofourbodilylife,andifwedidcareforthatwewould just therebyhave tobecomeChristiansand think:See, Idonotevenhavemyownlifeinmyhandforamoment.SincethenImustentrustmybodily life to God, why shall I then doubt and care how the belly may benourished for a day or two? Just as if I had a rich father who would gladlypresentmewithathousandflorins,andIwouldnottrusthimtogivemeapennywhenIneedit.

V.26,27.Beholdthefowlsoftheair:fortheysownot,neitherdotheyreap,norgatherintobarns;yetyourheavenlyFatherfeedeththem.Areyenotmuchbetter than they?Which of you by taking thought can add one cubit unto hisstature?

Here he adds an illustration and a comparison to the exhortation inmockery,ridicule and contempt of the wretched avarice and belly-care, so that hemaydriveusawayfromit,andreminduswhatweourselvesare,sothatwemaybeheartilyashamedofourselves,sincewearefarnoblerandbetterthanthebirds,aswearelordsnotonlyofthebirds,butofalllivingcreatures,andallthingsaregiven tous forserviceandcreatedforoursake:andyetwehavenotsomuchfaithastotrustthatwemaysustainourselveswithallthesethingsthatGodhasgivenandprovidedforus:whilstheisdailygivingtheirfoodandnourishmentto thesmallestbirds,yes, to theverysmallestworms,asourservants,withouttheircaringorthinkingatallaboutit,yettheydonotgatheranythingorlayupinstore;theyneithersow,norifitbesowedcantheygatheritin.

Is it not now a shameful disgrace, that we, for whomGod has given andprovidedallcreatures,andforwhomhecausessomuchtogroweveryyear,sothatwehaveenoughannuallytosow,andverymuchmoretoreap,cannottrustour belly to himwithout care and avarice? For if anybody ought to care andgather,itshouldbedonebythelittlebirds;sincetheycannotdothat,andmightthinkwhensummeriscoming:See,nowalltheworldissowingitsgrain,sothatin summer they may again gather it in; now, or in harvest, everybody isharvestingandaccumulating, andasalldonothavea littlegrain to sowor togatherin,wherearewethroughouttheyear,especiallyinthecoldwinter,togetanything to eat, when everything has been housed and nothing is left in the

fields?Whatwouldwemendoifweforasinglesummerhadnothingtosow?Yes, ifwedidnotknowofprovision for a fortnight,howwouldall theworldthenbecomedesperate,asifwewouldallhavetodieofhunger?Nowthelittlebirdsflyintheairsummerandwinter,singandarehappy,neverworryorcareatall, though they do not knowwhere they are to get food to-morrow: and wemiserable,greedybellies,neverceasecaring,althoughwehavebarnsandstore-houses full, and see grain growing in the fields so abundantly. See, thus hemakesthebirdsmastersandteachers,sothataweaklittlesparrowmuststandinthe gospel, to our great, lasting disgrace, as teacher and preacher of the verywisestman,andholdthisdailybeforeoureyesandears;asthoughhewishedtosaytous:See,miserableman,youhavehouseandhome,moneyandproperty,andeveryyearyour field fullofgrainandgrowthofallkinds,more thanyouneed;yetyouhavenopeace,andarealwayscaringlestyoumaydieofhunger;andifyoudonotseeprovisionandknowthatitisbeforeyou,youcannottrustGod,thathewillgiveyoufoodforoneday;whilsttherearesuchmultitudesofus,notoneofwhomisallhislife-timeeveranxiouslyconcerned,andyetGoddailynourishesus.Inshort,wehaveasmanymastersandpreachersastherearelittlebirdsintheair,thatputustoshamewiththeirlivingexample,sothatweought to be ashamed, and not venture to lift up our eyes if we hear a birdsinging, that isproclaimingheavenwardGod'spraiseandourdisgrace;yetwearesoobduratethatwepaynoattentiontoit,althoughwehearthispreachedandsungdailyoneveryhand.

Yes,seewhatelsetheydo,thedearlittlebirds;howentirelyfreefromcaretheylive,andlookfortheirfoodalonefromthehandofGod.Ifwecagethem,thattheyshallsing,andgivethemplentytoeat,sothattheyoughttothink:NowIhaveenough,sothatIneednotcarewhereIwillgetanythingtoeat;forInowhave a richmaster, andmy barns are full, etc.; that they do not do, but theywouldmuch rather be free in the air, are fatter too, and sing better andmoresweetlyLandesandmatins, early in themorning, before they eat; and yet notone of them knows of a little grain in store; they make a beautiful, longBenedicite,andletourLordGodtakecare,evenwhentheyhavelittleonesthattheyhave to feed.Therefore,whenyouhearanightingale,youhear thecutestpreacher,whoremindsyouofthisgospel,notwithpoor,merewords,butwiththe livingactandexample,because itsings thewholenight long,andscreamsitselfnearlytodeath,andismerrierinthegrovethanifitiscoopedupinacage,wherewehavetoattendtoitwithalldiligence,andwhereitseldomthrivesorremainsalive;asifitweretosay:Iwouldmuchratherbeinthekitchenofthe

Lord,whohasmadeheavenandearth,andishimselfcookandhost,anddailyfeedsandnourishes innumerable littlebirdsoutofhishand,andhasnot justasackfull,butheavenandearthfulloflittlegrains.

ThusChristnowspeaks:SinceyoudailyseehowyourheavenlyFatherfeedsthelittlebirdsinthefield,withouttheirhavinganycare;cannotyouthentrusthimsomuchthathewillalsofeedyou,becauseheisyourFather,andcallsyouhis children? Should he notmuch rather care for youwhom he hasmade hischildren, and towhom he gives his word and all creatures, than for the littlebirds,thatarenothischildren,butyourservants?Andvetheholdstheminsuchhighesteemthathedailyfeedsthem,asifhehadonlythesetocarefor;andhetakes pleasure in it, that they quitewithout care fly about and sing, as if theyshouldsay:Isingandamcheerful,andyetIknownotofalittlegrainthatIamtoeat;raybreadisnotyetbaked,mygrainisnotyetsowed;butIhavearichmasterwhocaresforme,whileIsingorsleep;hecangivememorethanallmenandIcouldgetwithourcaring.

Since now the birds understand the art of trusting him so completely, andthrowingoffcarefromthemselvesuponGod,we,whoarehischildren,shouldmuch rather do it. Therefore it is an excellent illustration that puts us all toshame,so thatwe,whoarepeopleendowedwithreason,andbesideshave theScripturesathand,donothavesomuchwisdomastoimitatethebirds,andmustdailyhearourselvesdisgracedbeforeGodand thepeople, asoftenaswehearlittlebirdssing.Butmanhasbecomecrazyandfoolish,sincehefellawayfromGod'swordandcommand,sothathenceforth there isnocreature livingthat isnotwiserthanhe;andalittlefinch,thatcanneitherspeaknorread,ishisteacherandmasterintheScriptures,althoughhehasthewholeBibleandhisreasontohelphim.

Thisisthefirstillustration;tothisheappendsasayingtakenfromourownexperience,andshowsthatourcaringisuselessandaccomplishesnothing:Whoisthereamongyou,(sayshe,)whocanaddonecubittohisstature,althoughheisconcernedaboutit?Ifamanshouldnevergrowtofullsizeexceptthroughhisowncaring,howlargewouldwegrow?or,ofwhatavailwoulditbeforalittledwarf to worry himself to death how he might become larger?What do youaccomplishbycaringwhereyouaretogetfoodandclothing?justasifitstoodinyourpowertomakeyourbodyasstoutandastallasyouwished.Yourbodywithall itsmembers isofdefinite size, andhas its lengthandbreadth, so thatyou cannot make it otherwise, and you are defied tomake it a hair's-breadth

taller.Whatafoolthenyouare,thatyouareconcernedaboutthatwhichisnotwithinyourpower,andwhichisalreadylimitedbothastotimeandextent,viz.howlongyourbodilylifeshalllast,andcannottrusthimthathewillprocureforyoualsobothfoodandclothingaslongasyouhavetolivehere,etc.!

V.28-30.Andwhy takeye thought for raimentTConsider the liliesof thefield,howtheygrow;theytoilnot,neitherdotheyspin:andyetIsayuntoyou,ThatSolomon inallhisglorywasnotarrayed likeoneof these.Wherefore, ifGodsoclothethegrassafthefield,whichto-dayis,andto-morrowiscastintotheoven,shallhenotmuchmoreclotheyou,Oyeoflittlefaith?

Hereyouhaveanotherillustrationandcomparison,inwhichthelittleflowersofthefield,thataretrampleduponandeatenbythecattle,mustalsobecomeourteachersandmasters,sothatourdisgracemaybecomestillgreater.Forseehowtheygrowup, sobeautifullyornamentedwith colors, andyet not oneof themcaresandthinkshowitistogrow,orwhatkindofcoloritistohave,butitletsGodcareforthis;and,withoutanycareoreffortonitspart,Godclothesitwithsuchbeautiful,lovelycolors,thatChristsaysthatSolomoninallhisglorywasnotasbeautifulasoneofthese;yes,noempress,withherwholeretinue,withallhergold,pearlsandjewels.Forhecannotnameanykingwhowasricher,moreglorious,andmoresplendidlyadornedthanSolomon:yet theking,withallhisgrand display and splendor, is nothing in comparison with a rose or pink orvioletinthefield.ThusourLordGodcanadornwhomhewilladorn,sothatitdeservestobecalledadorned,andnomancanmakeorpaintsuchacolor,andwishfororgetanotherstillmorebeautifuladornment;andifweshouldbeautifythemwithgoldandsatin,theystillwouldsay:IwouldratherthatmyMasterupthereinheavenshouldadornme,whoadornsthelittlebirds,thanallthetailorsandembroiderersonearth.

Sincenowheclothesandadornssomanyflowerswithsuchvariouscolors,andeachhasitsowndress,andoutrankswithitallworldlysplendor,whycannotweconfideinhimthathewillalsoclotheus?Forwhataretheflowersandgrassuponthefieldincomparisonwithus?Or,forwhatweretheycreatedexcepttostand there for a day or two, and exhibit themselves, and then to wither andbecomehay;or, asChrist says, tobecast into theoven, so thatonemayburnthem and heat the oven? Yet our Lord God holds these perishable andinsignificantthingsinsuchestimation,andbestowssomuchexpenseuponthem,thatheadorns themmoresplendidlythananykinguponearth, thoughtheydonotneedthisornamentation,andit isevenlostuponthem,astheysoonperish

alongwith the flower.Butwe,hishighest creatures,onwhoseaccounthehasmadeallelse,andtowhomhegiveseverything,andwhoareofsuchaccounttohimthatthislifeisnottobetheendofus,butafterthislifehemeanstogivetouseternallife;shouldnotwehavesomuchconfidenceinhim,thathewillclotheusasheclothes the flowersof the fieldand thebirdsof theairwithmanifoldbeautifulcolorsandfeathers?Thatisputtingthecaseassodishonorableforus,and depicting our unbelief as so disgraceful, that he could not make it morecontemptible.

Butitisthe[faultofthe]miserabledevilandtheterriblefallthatwemade,thatwemustseethewholeworldfulloftheseillustrationsofthebirdsagainstus,whowiththeirexampleandappearancerebukeourunbelief,andbecomeourhighestDoctores, sing and preach to us, and smile at us so lovingly, that weshouldonlybelieve;yetweliveon,letourselvesbepreachedandsungto,andkeeponavariciouslyrakingtogether;but[itis]tooureternalshameanddisgracethateverylittleflowertestifiesagainstusandcondemnsourunbeliefbeforeGodandallcreaturesuntilthejudgmentday.ThereforehenowconcludesthissermonbeforehisChristians.

V. 31, 32. Therefore take no thought, saying,What shall we eat? or,Whatshallwedrink?or,Wherewithalshallwebeclothed?(ForafterallthesethingsdotheGentilesseek:)foryourheavenlyFatherknoweththatyehaveneedofallthesethings.

Sinceyoudailyseetheseillustrationsineverythingthatlivesandgrowsoutofthe earth, how God nourishes and feeds it and most beautifully clothes andadorns it: be induced to layaside care andunbelief, andconsider thatyouareChristiansandnotheathen.Forsuchcaringandavaricebelong to theheathen,whodonotknowGod,oraskabouthim,anditisrealidolatry,asSt.Paulsays,andaswassaidalsoabove,wherehecallsitservingmammon.

Therefore no greedy-belly is aChristian, although hewas baptized; but hehassurelylostChrist,andhasbecomeaheathen.Forthetwocannotendureeachother, to be avaricious and full of care and to believe; one must exclude theother. Now there is nothing more shameful before God and all creatures, forChristianswhohearandknowthewordofGod,thanthattheycanbesaidtobelike the heathenwho do not believe thatGod nourishes them and gives themeverything,andthusfallawayfromGod,denythefaith,andpaynoregardeitherto his word or to these manifest illustrations. This is a hard sentence that

reasonably ought to alarm every one. For it is a prompt conclusion, that aprofessed Christian should either reflect, and leave off caring avariciously, orknowthatheisnoChristian,buttentimesworsethanaheathen.

Besides, (he says,) since you areChristians, youdare not doubt as to yourFather'sknowingverywellthatyouneedallthis;namely,thatyouhaveabellythatneedseatinganddrinking,andabodythatneedstobeclothed.Ifhedidnotknowit,thenyouwouldhavecausetocareandtothinkhowyoumightnourishyourselves;butnowthatheknowsit,hewillnotneglectyou.Forheissokindthat hegladly attends to it, and especially for youChristians, because (aswassaid)hecaresalsoforthebirdsoftheair.Thereforedropthecare,foratanyrateyou gain nothing by it. It does not depend upon your caring, but upon hisknowing and caring. If nothing grew in the field before we cared for it, wewouldallhavediedinourcradles,andnothingcouldgrowafternightwhenwearelyingasleep;yes,ifwewerealltoworryourselvestodeath,nostalkwouldgrowinthefieldforourcaring;wemustourselvesseeandcomprehendthatGodgiveseverythingwithoutourcaring for it;yetwearesuchgodlesspeople thatwewillnotceaseourcaringandavarice,norallowGodalonetohavethecare,towhomaloneitbelongs,astoafatherforhischildren.

V.33:SeekyefirstthekingdomofGod,andhisrighteousness;andallthesethingsshallbeaddeduntoyou.

TheLordsawverywell,asIsaid,thatnoneamongtheoutward,grossvicessooutrageously counteracts the gospel, and hinders [the progress of] God'skingdom,asavarice.Forassoonasapreacherlayshisplansforbecomingrich,henolongerrightlyadministershisoffice;forhisheartisensnaredbythecareforthemeansofliving,asinanet,asSt.Paulcallsit,sothathecannolongerteach and rebuke, as andwherehe should; concerned lest hemight lose favorand friendshipamong those fromwhomhecansecure it: allowshimself tobemisled, so that he keeps silent, and misleads other people too; not throughheresy,butthroughhisownbelly,whichishisidol.Forhewhowantstobetherightkindofapreacher,andfaithfullyperformhisduty,mustretainandasserthislibertyunterrifiedlytotellthetruth,withoutrespectofpersons,andrebukingifnecessarygreat and small, rich,poor,powerful, friendand foe.This avaricedoes not do. For it fears, if it should offendmany people or good friends, itwould find itself in want of bread. Hence it draws in its whistles and keepssilence.

Inthesamewayalsothemassofthepeople,whoarenotpreachers,butwhoshouldhearthewordofGod,andhelptofurtherthekingdomofGod,everyoneinhisownstationandmodeof living,arenotwilling to runany riskor tobepreparedfororendureanywant,forthesakeofthegospel;buttheylookoutforit, first of all, that they have enough, and that their belly is provided for, nomatterwhether thegospelkeepsupor lagsbehind; thus theygoalong, rakingand scraping, as well as they can, giving the preachers nothing, even besidestaking from themwhat theymayhave.Thus it goes according to the devil's -wishes, so that no one wants to preach or hear any more, and thus both thedoctrineanditsfruitsintheheartsofthepeopledisappear,andthekingdomofGod falls entirely away. This is alone the work of the abominably devilishmammon.See,thatisthereasonwhytheLordChristsofaithfullywarnshisownagainstitbysuchalongsermon.

Andinorderthatwemaythebetterguardourselvesagainstit,heprescribesinthesewordsaverypowerfulremedy,howwearetotreatit,sothatwedonotneed tocare;and thatwemayyethaveenough,yes,amuchgreaterandmoreexcellent treasure thanmammoncangiveus,and thanwecanget throughourcaring,andthisremedyis,toseekthekingdomofGod.

But it is very important that it should be deeply impressed upon our heartwhat thekingdomofGod is, andwhat it imparts.For ifwecouldbemade tounderstand this, so that we would rightly apprehend and could in our heartmeasure and weigh how great and precious a treasure it is in contrast withmammonor thekingdomof theworld, that is, everythinguponearth, thenwewouldspituponmammon.Forwhatmorewouldyouhave,althoughyoushouldhave the possessions and the power of the king of France, and of theTurkishemperorbesides,thanabeggarbeforethedoorhaswithhisscraps?Fortheonlythingwehavetodoisdailytofillourbelly;wecan'tdoanythingmorewithallourworldlygoodsandglory;a-ndthepoorestbeggarhasasmuchofthisasthemightiestemperor,yes,hisbrokenvictuals tastemuchbetteranddohimmoregoodthanthesplendid,royalmealdoestothelatter.Thatisthewholeofit,andnoonegetsanymorefromit,andinalittlewhilewemustsaygood-byetoitall,andwecannotprolongour lifewith it forasinglehourwhen the timecomes.Henceitisapoor,miserable,yesanasty,stinkingkingdom.

What is, however, on the contrary, the kingdom of God, or of the LordChrist?Count thatupforyourself,andsay,what is thecreature incomparisonwiththeCreator,andtheworldincomparisonwithGod?Forifallheavenand

earthwereminealone,whatwouldIhaveasoveragainstGod?Notasmuchasalittle drop ofwater or a particle of dust in comparisonwith the entire ocean;besides,itissuchatreasureascannotceaseordiminishandbecomesmaller;sothat both as to its greatness and durability it cannot be measured orcomprehendedby any humanheart or senses; and shall I so shamefully rejectand give up God and his kingdom, that I may take this dirty, deadly belly-kingdominpreferencetothatdivine,imperishableonethatgivesmeeternallife,righteousness,peace,joyandsalvation?AndeverythingthatIhereintimeseekanddesireIamtohaveinthisoneeternally,andeverythingimmeasurablymoreglorious and superabundant thanwhat I can obtain here upon earthwith greatdifficulty, care and labor; and before I can get it, and can accomplish what Iwant, Imustgoawayand leteverything lie. Is thatnotagreat,shamefulfollyandblindness,thatwedonotseethis?Yes,astubbornwickednessoftheworld,possessed by the devil, that it will not be instructed or give heed when- wepreachthistoit?

Therefore Christwisheswith thesewords to stir us up, and to say: if youwishtobeproperlycarefulandsolicitousabouthavingalwaysenough,thenseekforthattreasurethatiscalledthekingdomofGod.Donotbeconcernedforthetemporal, perishable treasure that is destroyed by moth and rust, as he saidbefore.Youhaveaverydifferenttreasureinheaven,whichIampointingouttoyou;careandseekforthat,andcontemplatewhatyouhaveinthat,andyouwilleasily forget theother.For it is a treasureof suchakind thatwill sustainyouforever, and cannot be lost or taken away, so that because the treasure isenduringandyouclingingtoit,youmustalsoendure,eventhoughyouhavenotapennyfromtheworld.

IthasoftenbeentoldwhatthekingdomofGodis,namely,mostbriefly,thatitdoesnotconsist inexternalthings,eatinganddrinking,etc.,norotherworkswhichwecando;butinthis,thatwebelieveinJesusChrist,whoistheheadandsolekinginthiskingdom,inandthroughwhomwehaveeverything,sothatnosin,deathandmisfortunecaninjurehimwhoabidesinit[thekingdom],buthehaseternallife,joyandsalvation,whichherebegininthisfaith,butinthelastdaywillberevealedandeternallycompleted.

What now does itmean to seek this kingdom? or how dowe attain to it?Whatwaymustwetake?Onepointsinthisdirection,anotherinthat.Thus,thepopeteaches:GotoRomeandgetanindulgence,confessanddopenance,readorhearmass,putonahood,andpracticelongpublicworshipandasevere,strict

life.That is thewaywealwaysused to run, just aswewere told, as silly andfoolishpeople,andallwantedtofindthekingdomofGod;butwefoundjustthekingdomof thedevil.For therearemanywayshere,butoneandallareasidefromtheonly[true]one,whichistobelieveinChristandtodiligentlyapplyandusethegospel,uponwhichfaithrests,withpreaching,hearing,reading,singing,meditating, and in every possible way, so that one may always at heart begrowingandbecomingstronger,andgiveoutwardevidencebyhisfruits,sothathemaybealwayspromotingitandleadingmanyotherstoit;aswe(thankGod)are now doing, and there are still many besides, both preachers and otherChristians, who with all diligence are busily urging it on, so that theysubordinateallthattheyhave,andwouldbereadytoloseitall,ratherthanletgooftheword.

Nomonk, nun or priest does or understands this, although they boast thattheyareGod'sservantsandespousedtoChrist.Fortheyallmisstheonlyrightway,andignorethegospel;theyknowneitherGodnorChristandhiskingdom.Forhewhowantstoknowandfinditmustnotseekforitafterhisownnotion,buthearhisword,asthefoundationandcorner-stone,andseewhitherhedirectsyouandhowheinterpretsit.Nowhiswordabouthiskingdomisthis:Hewhobelievesandisbaptizedshallbesaved.Thiswordwasnotspunoutofourheads,nordiditgrowoutoftheheartofanyman;butitdescendedfromheaven,andwasproclaimedbythemonthofGod,sothatwemaybeperfectlysureandnotmiss the right way. Where now this is practised, both among preachers andhearers, so that theword and sacraments are diligently employed,wheremenliveaccordinglyandpersevereinsodoing,sothatitbecomesknownamongthepeople,andtheyoungpeoplearedrawninandtaught:thatiswhatwemeanbyseekingandpromotingandbeingproperlyconcernedaboutthekingdomofGod.

Whatisthemeaningofhisadding:Andhisrighteousness?Thekingdomhasalso a righteousness; it is, however, a different righteousness from that of theworld,asitisalsoadifferentkingdom.Thismeansnowtherighteousnessthatisby faith, that is efficient and active through goodworks; in thisway, that thegospelwithmeisaveryseriousmatter,andIdiligentlyhearandpracticeit,andam actually living in accordance with it, and am not a trifling gossip or ahypocrite,wholetsitinatoneearandoutattheother;butIamonewhogivespractical proof that the kingdom is here, as St. Paul says, I Cor. iv. 20: ThekingdomofGod isnot inword,but inpower.Thatwecall thegospelwith itsfruits, that is, doinggoodworks,withdiligence and fidelity attending toone's

business or office, and suffering variously for it. For he calls righteousness ingeneralthewholelifeofaChristianwithreferencetoGodandman,asthetreewith its fruits;butnotmeaning: that it is thereforeentirelyperfect,butalwaysimproving;asheherebidshisdisciplesbealwaysseeking,as thosewhohavenotyetactuallyseizedit,norhavealreadycompletelylearnedandlivedit.ForinthekingdomofChrist it iswithushalf sinandhalfholiness.ForwhateveroffaithandofChristisinus,thatisaltogetherpureandperfect,asnotofourown,butofChrist,whothroughfaithisours,andlivesandworksinus.Butwhat,isstill our own, that is altogether sin, yet under and inChrist covered over andobliterated through forgivenessof sin,besidesdaily through thesamegraceoftheSpiritmortified,untilweareentirelydeadtothislife.

See,thisbelongstotherighteousnessofthiskingdom,thatitbeuprightandnohypocrisy.Foritissetoveragainstthosewhotalkandboastindeedaboutthegospel,buthavenothingofitintheirlife.ForitisinfactahardthingtopreachthewordofGodanddogoodtoeverybodyandsufferallkindsofmisfortunesbesides;butforthatreasonit iscalledtherighteousnessofGod.Fortheworlddoesnotrelishit,thatitshoulddorightandsufferharmforit;thisisnotapartof itswayof ruling.For there it is not right that hewhodoes right shouldbepunishedorsufferviolence,butshouldreceivegratitudeandsomegoodashisreward.Butourrewardisnotstoredawayforusuponearth,butinheaven:therewe will find it. Now he who knows this, and will do accordingly, will haveenoughtodo,so thathehasnoneedtoseekotherways;andhewillprobablyforgetalsoavariceandthecaresofmammon.Fortheworldwillmakeitsosourfor him that he will not care much for life and temporal good, but he willbecomesotiredofitthathewillhavetobehourlylookingandhopingfordeath.

Thisistheexhortationbywhichhepointsusfromtemporalgoodtoeternaltreasure,sothatwemaynotesteemthisgoodincomparisonwiththeonethatwehaveinheaven,etc.Alongwiththishegivesalsoapromiseandaconsolation,sothatwearenottothinkthathewillthereforenotgiveusanythingatalluponearthandletusdieofhunger,becausewehavesomuchtosufferfromtheworldthatneithergivesnorwishesusanything,andwearehourlyexpecting thatallwehaveshallbetakenfromus;butwemustknowthatwearestillalsoheretohavewhatweneedfortherequirementsofthislife.Thereforehesays:SeekfirstthekingdomofGod,thenallthesethingsshallbeaddeduntoyou;thatis,youshallhavebesides toeatandtodrinkandtowear,asanaddition,Withoutanycareofyourown,yes,justinorderthatyoumaynotcareforthosethingsandfor

God's sake riskeverything;and itwill come toyouso thatyouwillnotknowwhenceitcomes,asourdailyexperienceteachesus.ForGodstillhassomuchintheworldthathecanalsofeedhisown,sincehefeedsallthelittlebirdsandworms,andclothestheliliesofthefield,aswehaveheard,yes,sincehegivesandletsgrowsomuchforuswickedfellows:sothattheworldneverthethelessmustletuseatanddrinkwithit,althoughthisvexesit.

Whatmoreshallwenowdesire,ifweknowthis,ifwehaveandhandleGod'sword, and everyonedoes as he should, so thatwehave enough to eat and todrinkandwear,andgetjustasmuchourselvesasakingoremperor,namely,thatwe feedourbelly, except thathe to suithis rankmusthavemoreandgranderthings, but still does not enjoy anythingmore; andmybread feedsme just aswell,andmyclothescoverandwarmmejustaswellashisroyalmealandhisgoldandsilverpieces.Forhowshoulditbepossiblethatheshoulddieofhungerwho servesGod faithfully, and advances his kingdom, since he gives in suchsuperfluity to thewholeworld? Therewould have to be nomore bread uponearth,or theheavensnotbeable torainanymore, ifaChristianshoulddieofhunger;yes,Godhimselfmustfirsthavediedofhunger.

Sincenowhehasbeencreatingandgivinginsuchsuperabundance,besideshassocertainlypromised thathewillgiveenoughandsogivebeforewelookfororknowit:whywillyouthentormentyourselfwiththathatefulcaringandavarice?SurelytheScriptures(especiallythePsalms)arefullofsuchpassages,thathewill feed thepious in the timeof famine,andneverhas"seenhisseedbeggingbread."Hewillnotprovealiarinyourcase,ifyoucanonlybelieve.Ifnowtheworld,asitis,noblemen,peasantsandcivilians,doesnotdoit,hewillstillfindpeople,orothermeans,throughwhichhecangive,andmorethantheycannowtakefromyou.

V.34.Take thereforeno thought for themorrow: for themorrowshall takethoughtforthethingsofitself.Sufficientuntothedayistheevilthereof.

Care for this (hemeans to say,) howyoumay keepwith you the kingdomofGod,andrenouncetheothercaresocompletelythatyoubenotconcernedaboutthemorrow.Forwhenthemorrowcomesitwillbringitsowncare;aswesay:Comestheday,socomesalsothecounsel.Forourcaring:accomplishesnothingatanyrate,thoughIcareforonlyoneday;andexperienceteachesthatoftentwoor three days slip away from us sooner than today; and he to whom God ispropitious and gives success, can often without trouble and care accomplish

more inanhour thansomeoneelse in fourwholedayswithgreat troubleandcare;andifhehasbeenlongatworkandtakengreatpains,makingitwearisometohimself,anothermighthaveaccomplisheditinanhour;sothatnoonecandoanything except when the time conies that God gives, granted without ourcaring; and it is in vain that you try to anticipate and by your caring (as yousuppose)dogreatthings.

ForourLordGodunderstandstheartofsecretlyshorteningandlengtheningtimeforus,sothattooneanhourmaybecomeafortnight,andagaininsuchawaythatonewithlonglaborandtoilgainsnothingmorethananotherwithshortandeasy labor;asonecanplainlyseedaily, that therearemanywhobyhard,constant labor scarcelygain theirdailybread, andotherswithout special laborhavesoarrangedandorderedtheiraffairsthatallmoveseasilyandtheysucceed.Goddoeseverythinginsuchawaythatourcaringdoesnotnecessarilyhavetheblessing.Forwewillnotwait,so that thesegoodthingsmaycometousfromGod,butwewanttofindthemourselvesbeforethegiftcomesfromGod.

Seehowitisinthemines,wheremenarebusilydiggingandseeking;itstilloftenhappens,thatwhereonehopestofindthemostore,andwhereitseemsasifitwasalltobecomegold,therenothingisfound,oritbreaksoffsuddenlyanddisappears.Again, in other places, that are regarded as failures andneglected,there are unexpectedly the richest results; and one, who has invested all hisproperty there, gets nothing; another from a beggar becomes a lord; andafterwards,thosewhohaveaccumulatedmanythousandguldensbeforetheendoftenyearsagainbecomebeggars,anditdoesnotoftenhappenthattheselargepossessionsreachtothethirdheir.Inshort,themottoshouldbe:Notsought,butbestowed;notfound,butprovidential,ifsuccessandblessingistocomewithit.Butwewouldliketomakeitsothatitwouldcomeasweplan;butthatamountstonothing;forhethinks,ontheotherhand:Youshallnotgetitso,oratleastnotkeepitlongandenjoyit.ForIhavemyselfknownmanypersonswhorantheirhandsintopocketsfullofguldens,andgroschenswerebeneaththeirnotice;butafterwardstheywouldhavebeengladiftheycouldhavefoundasmanypennies.

Sinceyounowseethatthereisnouseinit,andyourcaringdoesnotavail,whydoyounotletitaloneandturnyourthoughtsuponhavingthekingdomofGod?Forhewillgivetoyou;butnotbecauseofyourcaring,eventhoughyoushouldwork.Forsuchcareaccomplishesnothing;butthecaredoesthatbelongsto your office; and to the kingdom of God it belongs that you' do what iscommanded you, preach and propagate theword ofGod, serve your neighbor

accordingtoyourcalling,andtakewhatGodgivesyou.Forthosearethebestpossessions that arenot thoughtabout,but arebestowedandprovidential; andwhatwehaveacquiredbyourcaringorareproposingtokeep,willbelikelyfirstofalltofailusandgotoruin,asoftenhappenstotherichbellies,whosegrainandotherstoresoftenfortheirgreatcareareruined;anditisagreatgracethatGoddoesnotletuscareforithowthegraingrowsinthefield,butgivesittous,whilstwearelyingandsleeping;elsewewouldourselvesruinitforusbyourcaringandwouldgetnothing.

Therefore he now says: Why will you be concerned about more than thepresent day, and load upon yourself the trouble of two days?Be contentwithwhatthepresentdayimposesuponyou;to-morrowwillbringsomethingelseforyou.Forhecallsitanevilorplaguethatwearecompelledtosupportourselvesbythesweatofourbrow,andthatwemusthaveotherprovidentialdailycares,misfortunes and dangers; as, if something be stolen from you, or some otherharmbefallyou;also,ifyoubecomesick,oryourdomestics,etc.,asithappensin this life that we must daily expect and see such trouble. Endure this evil,troubleand-,misfortune,anddobecontentwithit,forthatisenoughforyoutobear; and drop the anxiety, by which you only make the trouble greater andheavier than it is in itself;and lookat these illustrations, thatGodnevermadeanyonerichthroughhisanxiouscare,whilstmanyofthemaremostanxiouslycaring and yet have nothing. But this indeed he does, if he sees that one isdiligentlyandfaithfullyattendingtohisduty,andtakingcaretodothatsoastopleaseGod,andletsGodcareforitssuccess,himheabundantlyblesses.Foritstandswritten,Prov.x.4:"Thehandofthediligentmakethrich."Forhewantsnoneofthosewhoneithercarenorwork,likethelazygormandizingbellies,asiftheyhadonlytositand-waitforhimtosendaroastedgooseintotheirmouth;buthiscommandis,thatwehonestlylayholdandwork,thenhewillbeonhandwithhisblessingandgiveenough.Letthissufficeaboutthissermon.

THESEVENTHCHAPTER.

V.1-2.Judgenot,thatyebenotjudged.Forwithwhatjudgmentyejudge,yeshall be judged: andwithwhatmeasure yemete, it shall bemeasured to youagain.

In theprevious chapterweheardhow theLordChrist, in accordancewith thedoctrine of really good works, delivered a long sermon as a warning againstavarice,assomethingthatgreatlyhindersthekingdomofGod,bothindoctrineand life, and does deadly harm in Christendom.Here he now begins towarnfurtheragainstanotherthingthatisalsoagreat,ruinousvice,andiscalledself-conceited-wisdom,thatjudgesandblameseverybody.Forwherethesetwovicesrule, there the gospel cannot abide. For the effect of avarice is either that thepreachers keep silence, or that the hearers pay no regard to the gospel,whichthus throughcontempt isdisregarded.But if selfish-wisdombeconjoinedwithavarice,theneveryoneclaimstobethebestpreacherandhimselfmaster;noonewill hear or learn from others. Then come sects and parties that falsify andcorruptthewordsothatitcannotremainpure,andthusagainthegospelwithitsfruitsisundermined.Thisiswhatheherenowcallsjudgingorpassingsentence,wheneveryoneissatisfiedonlywithwhathedoeshimself,andwhateverothersdomust stink.Abeautiful,graciousvirtue!and the tip-topmanwhomwecallMr.Selfconceit,who is not liked eitherbyGodor theworld, andyet is tobefoundeverywhere.

But,lestwemaystumbleatthispreachingandmisunderstandit,ifherebyitwerealtogetherforbiddentojudgeandpasssentence, it isclearfromwhathasoftenbeensaidabove,thatChristispreachinghereonlytohisdisciples,andisnotatallspeakingofthejudgmentorpunishmentthatmustoccurintheworld;as father and mother at home among the children and servants must judge,rebuke,andalsochastise,iftheywillnotdoright.Thus,aprinceorajudge,ifhemeans to discharge his duty properly, cannot do otherwise than to judge andpunish.Thatbelongs to seculargovernment,whichhasnothing todowithus.Thereforewewill not interferewith how things should go in that sphere.Butherewearespeakingofanotherkingdom,thatdoesnotindeedweakenorannultheother,namely,spirituallifeandbeingamongChristians;hereitisforbiddenforonetojudgeandcondemnanother.Forthereitoccursthatthedevilalwaysmixes inandcarriesonhisbusiness, so that everyone thinkswellofhimself,and believes that his way alone must avail and be the best, and blames andnullifieseverythingthatisnotmeasuredbyhisstandard.

Thisisnowinsecularaffairsasupremefolly,andmaybetolerated,thoughitis wrong, for it is so gross that every one understands it; as when a harlotimagines herself prettier than all others, andwhat she sees in others does notpleaseher;orthatayoungfoolwillbesohandsomeandsmart,thathedoesnotknowhislike;andthen,amongthewiseandlearned,wherethisisverymuchinvogue,sothatnooneadmitsthevalueofanythingthatanotherknowsordoes,andeveryoneclaimstobetheonlyonethatcandoeverythingbetter,andfindsfault with everybody. Everybody sees and understands this very well; yeteverywhere is thisMr.Selfconceit,whoknowshimself tobe so smart, thathecanbridlethehorsebythetail,whenalltherestoftheworldmustbridleitbythemouth.

Butwhen this occurs among us in spiritual affairs, and the devil sows hisseedinthekingdomofChrist,sothatittakesholdbothofdoctrineandlife,thencomesserioustrouble.Inthematterofdoctrinetheresultis,that,althoughGodhasgivenandentrusted it to someone topreach thegospel, others are found,evenamongthedisciples,whoassumetoknowittentimesbetterthanhe,andthegospelmusthavetheworryandmisfortunetobejudgedbyeverybody,andeveryonebecomesadoctor,andclaimstobehimselfamasterindoctrine;justas happened to Moses, Numbers xvi., when Korah with his crowd rose upagainsthimandsaid:"Yetaketoomuchuponyou,seeingall thecongregationareholy.ShouldGodspeakalonethroughMosesandAaron?"—justastheysaynow:ShouldwenotjustaswellhavetheSpiritandunderstandtheScripturesasothers?Then there isatonceanotherdoctrinedishedupandsects started,andjudgingbeginsanddenouncing,andespeciallytheshamefulslanderingthatonepartymost bitterly blames andmisrepresents the other; aswe learn now verywell through experience. Hence follows the deadly harm that Christendom isdividedandthepuredoctrineeverywheresufferswreck.

ThisChristdreaded,yesnotonlydreaded,butalsoforetoldthatsuchwouldbethecase.Fornothingelsecanbemadeoutoftheworld,evenifweweretopreach ourselves to death. Therefore, wherever the gospel flourishes, thereparties and sectsmust follow, that again spoil andcheck it.The reason is: thedevilmustsowhisseedamongthegoodseed,andwhereGodbuildsachurch,hebuildsachapeloratabernaclealongside.ForSatanwantstobealways'amongthe children of God, as the Scriptures say. Therefore Christ means hereby towarn his apostles and sincere preachers to guard themselves diligently againstthisvice,andtoseetoitthattheydonotletitcomeintocreateseparationand

disunion,especiallyindoctrine;asthoughhemeanttosay:Ifyouwish'tobemydisciples, then let your understanding andopinions in doctrine.be alike andofonekind, so that noonemaywish to bemaster, andknow somethingneworbetter,andjudgeorcondemntherest;anddonotpayspecialregardtopersons,butabidebywhatIcommandyoutopreach,andbeofoneaccord,sothatonedoesnotdespisetheother,orstartsomethingnew.

Yet understand it so, that still it is not forbidden to him who is officiallyappointedtopreach,tojudgeinregardtodoctrine,besidesalsoinregardtolife.Forit ishisofficialdutypubliclytorebukewhat isnot inaccordancewiththetruedoctrine,justforthereasonthathemaynotallowsectstoenterandarise;inlikemanner,whenheseesthatoneisnotlivingaright, thathealsorebukeandwarn. For he is there for the reason that he may look into this, and he mustanswerforit.Yes,everyChristian,ifheseeshisneighbordoingwrong,isboundto reprove him and put him on his guard. And this cannot be done withoutjudging.Butall this isdonebyvirtueofone'sofficeorauthority,aboutwhichChristisnotherespeaking;ashasbeensufficientlystated.

But this is forbidden, that every one take his own way for it and make adoctrine and spirit of his own, and imagine himself to beMr. Extrawise andundertake to master and rebuke everybody, nothing of which has beencommittedtohim.ThesearetheoneswhomChristhererebukes.Forhemeansthatnothingshouldbeundertakenordonefromone'sownnotionwithoutbeingcommanded,especiallyastothejudgingofotherpeople.ThatInowcalljudgingindoctrine,oneofthehighest,mostdisgracefulanddangerousvicesuponearth,fromwhich all the factious spirits have arisen, and of which hitherto monks,priests,andallthatwereinthepapacy,wereguiltyof,wheneveryoneassertedthathismatterwasthebestanddenouncedothers;ofwhichthereisnownoneedtospeak.

The other kind of judging is that regarding the life,when one blames andcondemns the life andworksof another, and isnotpleasedwith anything thatothers do; that is indeed awidely diffused, common vice. Nowwe are understrictorders,sothat,justasinregardtodoctrinewearetobeofonemindandunderstandingorfaith:soalsowearetobedisposedalikeandtohavethesamesortofheartinexternallife,althoughthatcannotbeallofthesamekindasinthecaseoffaith.For,sincetherearemanykindsofcallings,theworksofthemmustbeunlikeandofvariouskinds.Besides, in this life, that is in itselfofvariouskinds, we find also faults of many kinds, as, some very strange, irascible,

impatient people; as it cannot but be among Christian people, since our oldAdamisnotyetdead,andthefleshisalwaysstrivingagainstthespirit.

Here comes in play now a virtue which is called tolerantia and remissiopcccatorum,sothatonebearswithanother,haspatiencewithandforgiveshim;asSt.Paulsobeautifullyteaches,Rom.xv.1,Wethatarestrongoughttobeartheinfirmitiesoftheweak,andnottopleaseourselves;justasChristsayshere:Judgenot,etc.,sothatthosewhohavehighandbettergiftsinChristendom,(assome must have, especially the preachers,) still they may not take on anydifferentairsorthinkthemselvesanybetterthanthosewhodonothavethem:sothatinspiritualmattersnooneshouldlorditoverothers.Externallytheremustbeadifference,aprincehigherandbetterthanafarmer,apreachermorelearnedthan anordinarymechanic; thus amaster cannot be a servant, amistress be amaid, etc., but nevertheless in this distinction the hearts are to be similarlydisposedandpaynoregardtothatdissimilarity.

ThisisdoneifIbearwithmyneighbor,althoughhebeofalowerrankandhavefewergiftsthanI,andIamjustaswellpleasedwithhiswork,inattendingasmyhouse-servanttomyhorse,aswithmyown,beingapreacherorruleroflandandpeople,althoughmineisbetterandofmoreimportancethanhis.ForImustnot lookat theoutwardmasks,but thathe lives in the same faithand inChrist,andhasjustasmuchfromthegrace,baptismandsacrament,althoughIhaveadifferent,higherworkandoffice.ForGodisallthesame,whodoes-andgives all this, and is just asmuch pleased with the smallest as with the verygreatest.

Incontrastwith this there is ruling in theworld thepraiseworthy,beautifulvirtue of which St. Paul speaks, that every one pleases himself, as, if a mancomesalongin thedevil'sname,andcannot lookathisownvices,butonlyatthoseofothers;whichadherestousallbynature,andofwhichwecannotberid,even thoughwearebaptized, so thatweare fondofbeautifyingandadorningourselvesandseeingwhatisgoodinourselves,andflatteringourselveswithitasifitwereourown;and,inorderthatwemayalonebebeautiful,wedonotlookatthatwhichisgoodinourneighbor;but,leavingthatoutofview,ifwenoticealittlepimple,wefilloureyeswithit,andmakeitsolarge,thatweseenothinggoodonaccountofit,althoughhemayhaveeyeslikeafalconandafacelikeanangel.JustasifIsawsomeoneinagoldengarment,andtherewereperhapsaseamorawhitethreaddrawnthroughit,andIwouldthereuponlookamazed,asif itwereon thataccount tobedespised,and Ion theotherhandcongratulate

myselfuponmycoarseblouse,withagoldenpatchuponit.Sowedonotlookatour own vices, of which we are full, yet cannot se-e anything good in otherpeople. Ifnow thisnaturalevilhabit finds itswayamongChristians, therewebegin to judge,so that I readilydespiseandcondemnanother ifhestumblesalittleorisfaulty,andheagaindoesthesametome,measuresmewiththesamemeasure,(asChristheresays,)seeksforandrebukesalsoonlytheworstthathecanfindaboutme.Thereby love isquitesuppressed,and there remainsonlyabiting and devouring of one another until they entirely eat each other up andaltogetherlosetheirChristianity.

Thesameisthecaseifonelooksatthelifeofanother,andwillnotlookathimself, then one soon finds something that displeases him; another finds thesamealsoinus;justastheheathencomplainaboutaffairsamongthem,thatnooneseeswhathecarriesonhisownback,buthewhocomesafterhimsees itverywell;thatis,nooneseeswherehehimselfislacking,buthesoonseesitinanother.Ifonelooksatotherpeopleinthisway,theonlyresultisaslanderingand judging of one another. The devil instigates this among Christians, andcarries it on to suchan extent that there isnothing left among thembutharshjudginginregardtothewayofliving,asalsoinregardtodoctrine;sothatthekingdom of Christ (which is a harmonious and peaceable kingdom, both indoctrineand life) isdivided, and inplaceof it the spirit of sectism, arroganceandcontemptprevails.

Therefore it is highly necessary that we be warned to learn and habituateourselves tobearwith, coverover and adornourneighbor's faults, ifwehaveattendedtoourownofficialduty,whetheritbepreachingandpubliclyrebuking,orfraternallyexhorting(ofwhichMatthewxviii.teaches);andifIseeanythinginmyneighborthatdoesnotaltogetherpleaseme,thatIturnandlookatmyself,whenIwillalsofindmuchthatdoesnotpleaseotherpeople,andwhichIwouldbegladtohaveexcusedandbornewith;thustheitchingwillsoonsubsidethattickles itself and is amused at the faults of others,, andMr. Self-conceit willscamperoffanddrophis judging.Yes,youwillbeglad,sothatyoumaysoonsettle thematterwith your neighbor and first of all say;Lord, forgivememydebt;andthensaytoyourneighbor:Ifyouhavesinnedagainstme,orIagainstyou,nowletusforgiveeachother.

But ifyou see thathe isquite toodiscourteous, andwillnot ceasewithoutyourrebukinghim,thengoandtellhimhimselfaboutit,asitisnowandoftenhasbeensaid, (Matt,xviii.) thathemayreformanddesist.That isnot judging

and condemning, but fraternally exhorting to betterment, and in this way theexhortationwouldbemade in apeaceableway, according toGod's command.Otherwise,withyour tickling, ridiculing andmocking,youonly embitteryourneighbor against you, and harden him, and you yourself becomemuchworsethanheis,andtwiceasgreatasinner,bywithdrawingyourlovefromhimandtakingpleasure inhis sin, andbesidesyouexposeyourself to the judgmentofGod,andcondemnhimwhomGodhasnotcondemned,and thus invokeuponyourselfsomuchtheheavierjudgment,whichChristheregiveswarningof,andyoudeservethatGodshouldthemoresurelycondemnyou.

See, this shameful evil all comes, as St. Paul says, from our pleasingourselves,playingandtoyingwithourgiftsasiftheywereourown;butseeingnothinginanotherexceptwhereheisfaulty,andthusbecomingentirelyblind,sothatweseeneitherourselvesnorourneighboraright.Whenweshouldlookintoourownbosomandseefirstwhereinwefail,thatwedonotdo;butwehavea blearness before our eyes, so that we think ourselves good-looking, if weobserveagiftinourselvesthatourneighborhasnot,andbythatverythingarespoiled, andwe also do not see in our neighborwhat is good in him, forweshouldalwaysfindasmuchofthataswenowseeofhisfaults..Weshouldalsobepleasedwithwhatisgoodinhimandmakedueallowance,iftherebesomefaultiness in it; aswe please ourselves and readily apologize for ourselves. Inshort, it is the worst vice and a devilish pride, that we are self-satisfied andmerryifweseeorfeelagoodtraitinourselves,anddonotthankGodforit,butbecomeproud,anddespiseothers,andhaveoureyessocompletelyfilledwithitthatwedonotcarewhatelsewedo, thinkingweareallright:weplunderandrob God thus of his honor} make an idol out of ourself, and do not see ourtroublethatwetherebyoccasion;forwewouldhaveenoughelseuponus,ifwewould look at it aright, as Apocalypse iii. 17, says to a bishop who thoughthimselfmore learned than others: Thou sayest, I am rich, and increasedwithgoods, andhaveneedofnothing, andknowestnot that thouartwretched, andmiserable,andpoor,andblind,andnaked.Foralthoughitistruethatthygiftisgreaterthanthatofanother;asitmustbe,sincethineofficeisdifferent,higherandgreater:butwiththedisgracefuladdendumthatthoudisplayestthyselfinit,and thus pleasest thyself, thou dost totally ruin it, and makest the same highornamentvilerthanthefaultsofallothers.

Forthegreaterthegiftsare,themoredisgracefullyaretheypervertedifyoumake an idol out of them, just as if you were to mix poison with excellent

malmsey-wine.Thusyouhavenowhititadmirablywell,thatyoujudgeanotheron account of a small fault, and fall yourself with your self-esteem into thegrievoussin;thatyouareungratefultoGod,yes,enthroneyourselfinhisplaceinyourheart,andinterferewithhisjurisdiction,whereonesinisweightierthanthoseofallothermen;besides,youbecomeinsolenttowardyourneighborandsothoroughlyblindthatyounolongercanknoworlookatGod,yourneighbor,oryourself.

What else do you accomplish by this judging than that you invoke thejudgmentofGodagainstyourself?Sothathereasonablymustsaytoyou:Ididnotbestowthesegiftsuponyouinorder thatyoumightdespiseyourneighborandserveyourselfwith them,but thatyoushouldserveyourneighbor,who ispoorandfrail,andme.Butyougoon,andneveroncethankmeforthem,asifallhadsprungfromyourownheart,andyouemploymyowngiftagainstmeandyour neighbor, andmake a tyrant of yourself, a jailor and judge against yourneighbor,whomyououghtinlovetobearwith,toimproveandtoliftupifheshouldfall.Whatwillyouthenanswerwhenhethuswilladdressyou(asheheregivesyou timelynotice),except that thissentence is justlypronouncedagainstyou,thatyouaremakingnotamote,asyouperhapsseeinyourneighbor'seye,(asChristheresays,)butagreatbeamoutofalittlemote.

Iwillsaynothingaboutthefactthat,withthiswretchedjudgingyouarenotonlyculpableonaccountoftheactitself;butitusuallyhappensthathewhothusjudgesishimselfagreatersinnerthanothers;sothat,ifheweretogobackandreadhisownrecordandregister,howhehaslivedfromhisyouthup,hewouldhearastorythatwouldmakehimshudder,andwhichhewouldbegladtohaveunnoticedbyotherpeople.

Butnoweveryonetakesitforgrantedthatheispious,andwantstoforgetallthepast,andblameandcondemnapoormanwhohasoncesinned.Thusheisinvolvedinadoublecalamity,thathedisregardshisearliestlifeandforgetswhathe was; he does not think how it would have grieved him if he had beenridiculedandcondemned.Thatisonesin,thatheisungrateful,andhasforgottentheforgivenessofsins,thegraceandallthegoodnessofGod.Theother,thatheloseshispietyandsetsinarrayagainsthimselfallhisformersins,bytheveryfact that hemakes a display of himself in his piety, andbecomes seven timesworsethanbefore.

For,doyounotthinkthatGodcanlayalistbeforeyournose,andpresentnot

onlyyourcrimesand thesinsofyouryouth,butalsoyourwhole life thatyouhaveregardedasexcellent?asnowtherecluselifeofthemonks;howwillyouthenstandandanswerfordailyblasphemingandcrucifyinghisSonwithyourmassesandother idolatries?That's theway itgoes, ifweforgetwhatwehavebeen,wemaythenwelljudgeothers.Buttheordersare:Jack,takeyourselfbyyourownnose,andreachintoyourownbosom;ifyouwanttoseekandjudgeascampyou'llfindthegreatestscampuponearth,sothatyouwillreadilyforgetotherpeopleandbegladatonce to let themalone.Foryouwillnever find inanotherasmuchsinasinyourself.Forifyoudoseemanyinanother,youseeonly a year or two; in yourself, however, yourwhole life, especially the darkspotsofwhichothersknownothing,so thatyoumustbeashamedofyourself.See, thatwould be a good cure for the shameful vice, that you do not pleaseyourselfbutprayGodtoforgiveyouandothers.

Secondly,that,althoughyouseesomethingbadinyourneighbor,youarenoton that account todespise andcondemnhim;buton theotherhand to seehisgoodthings,andwithyourowngoodthingsandgiftstohelp,coverover,adornandadvisehim; andyou shouldknow that, althoughyouwere theholiest andmostpious,yetyouwouldbecometheveryworstifyoujudgeanother.Foryourgiftswerenotbestoweduponyou thatyoumay tickleyourselfwith them,butthat youmay help your neighborwith them, if he needs it, so thatwith yourstrength youmay bear hisweakness,may cover and adorn his sin and shamewithyourpietyandhonor,asGodthroughChristhasdonetoyouandstilldoesdaily. If you will not do that, and will tickle yourself with them and despiseothers: thenknow this, if another inyourpresencehas amote inhis eye, youtowardshim,beforeGod,haveabeaminyourown.

SoyouseewhyChristspeakssosharplyagainstthisviceandpronouncesthestrictsentence:Hewhojudges,shallbejudged;asisalsoreasonable.For,sinceyou interfere with God's judgment, and condemn those whom God has notcondemned,yougivehimreasonagaintodamnyoutohellwithyourwholelife,althoughyouhadbeeneversopious,andtoraisetohonortheneighborwhomyoujudgedandcondemned,andbesidesalsotomakehimajudgeoveryou,andcausehimtofindtentimesasmuchinyoutocondemnasyoufoundinhim.Soyouhavemadeaprettymussofit,thatyouhaveangeredandturnedagainstyoubothGodandyourneighbor;andthusyouloseatthesametimeboththegraceofGodandChristianlife,andbecomeworsethanaheathen,whoknowsnothingaboutGod.

V. 3-5. Why beholdest thou the mote that is in thy brother's eye, butconsiderestnotthebeamthatis inthineowneye?Orhowwilt thousaytothybrother,Letmepulloutthemoteoutofthineeye,andbeholdabeamisinthineowneye?Thouhypocrite,firstcastoutthebeamoutofthineowneye,andthenshaltthouseeclearlytocastoutthemoleoutofthybrother'seye.

Inorder thathemaythemorediligentlywarnus toguardagainst thisvice,heusesasimplecomparisonandsetsitclearlybeforeus,sayingthateveryonewhojudgeshisneighborhasagreatbeaminhiseye,whilsthewhoisjudgedhasonlyamote;thatheistentimesmoredeservingofjudgmentandcondemnation,forthe very reason that he condemns others. This is indeed a terrible, dreadfulsentence.Where are now the factious spirits andMessrs.Wiseacres, who aregreatatmasteringandfindingfaultwiththeBible,andcandonothingelsethanto judge us and others?—when there is yet nothing to blame, or perhaps theydiscover a mote in us, for which they bitterly accuse us; as now the papistsrevile. When they try their best, and adduce great reason for judging andcondemning us, this is the greatest, that some of ours hold ecclesiasticalproperties; or they accuseus of not fasting, andofwhatever else that has anysemblanceofinvolvingsomefaults.Buttheycannotnoticetheirbeam,thattheypersecute the gospel, murder the innocent on account of it, whilst they arethemselves the great arch-robbers and thieves of monasteries and churchproperties.

For what robberies are not now committed by pope, bishops and princes?they are doing as they please with all the spiritual establishments; but [theymaintain]thatnooneelseisarealbishop,norhashisownwithGodandhonor,and holds his seat as a thief and a robber: and yet all [with them] must beexcellent, and not be called stolen or robbed. But, that we do not fast, or sostrictly observe their style of righteousness,which they yet do not themselvesobserve, this must be alone evil, and all their sin and shame be pious andhonorable.Thus it is throughout theworld, thateverywhereabeamjudges themote,andagreatroguecondemnsasmallone.

Nowitistruethatwearenotwithoutfaults,yes,noChristianwillgetsofarastobewithoutamote.ForSt.Paulhimselfcouldnotdoit,ashecomplainsinthe seventh of Romans; and all Christendommust daily pray: Forgive us ourdebts,and itconfesses thearticleof theCreed that iscalled the forgivenessofsins.But thesebeamcarriers andmote-judgeswill not endure this article, andwillhaveeverythingsopurethattheremaybenowantorfaultinit;andassoon

astheyseeanythingofthiskind,theyfalltojudgingandcondemning,asiftheyweresoholyasnottoneedanyforgivenessofsinsoranypraying;theywanttoreformtheLord'sPrayerandobliteratethechiefarticleoftheCreed,whilsttheyarecompletelyfullofblindnessanddevils,andhaveheartgriefoverthemotesofotherpeople;andamongourselves,ifwetoobecomefoolish,thosewhoarefullofvicesandwickednesscannotceaselookingatandcondemningthesmallvicesofothers,sothatthebeamismasterandjudgeofthemote.

ButhewhoisaChristianmustknow(andwillsurelyhimselffeel) thatwecannot get along so faultlessly, without the mote, and the article of theforgiveness of sinsmust daily rule in us. Therefore one can easily excuse thefaults of other people, and include them in the Lord's Prayer, when he says:Forgiveus,asweforgive,etc.,especiallyifheseesthatonelovesandesteemsthe word, and does not despise or abuse it. For where that is, there is thekingdom of Christ and full forgiveness, by which the mote is consumed.Thereforeweshouldnotdespiseorcondemnanyone,ifweobservethis;orweshall also make of our own mote a beam, so that we also do not receiveforgiveness,becausewearenotwillingtoforgiveothers.

Thusyousay:ShallIthennotrebukeifIseethatwrongisdone,oramItocall it rightandsanctionit?OramI tobepleasedthat theyseizethemonasticproperties, or live so coarsely, do not pray, or fast, etc.No; that is notwhat Imean.Forheconfessesherethatthereisamote,andthatitistobetakenaway.But he teaches you how to go about it properly. I must say it is indeed notpleasant, themote in theeye;but that Imust see to it firstofall that Idonothaveabeaminmyowneyeandfirsttakethatout.Firstmaketherogueinyourownbreastpious,thenaddtothis,thatthesmallonealsobecomespious.Foritisofnoaccountthatthegreatthieveshangthesmallones,(aswesay,)andgreatroguescondemnthelittleones.Ifthepopewithhisfollowerswouldbeginhereand they would first sweep before their own door, that they would notthemselvesbearchthievesandscoundrels,wewouldalsohavetofollowsuit,orsufferforit.Butnowtheywillnotletgotheirbeam,andwillhaveitunrebuked,andtheycondemnusbecausewestillhaveamote,anddonotkeepourselvesaspureasweshould;andtheresult is, that thegreatheretic, thepope,condemnsthe other little heretics, and the great thieves, that are openly and continuallystealingand robbing,mustmake the little thievespious, andhangandpay forthem.

Thispervertedbusinessshallnotexistinmykingdom(saysChrist),butthus

[itshallbe],thatyoufirstmakepiousthegreatroguethatyouwillfindinyourownskin,ifyouproperlylookatyourself;afterwards,ifyouhaveaccomplishedthis,youcaneasilymakepiousalittlerogue.Butyouwillbeastonishedatthetroubleyouwillfindwiththegreatrogue,sothatImayreadilybecomesecuritytoyou,andgivemyheadasapledge,thatyouwillnevergetsofarastoremovethemote fromanother'seye,andmustsay:Must I firstdealwithotherpeopleandmakethempious?Why,Icannotmakemyselfpious,or.becomeridofthebeam;andthusyourbrother'smotewillnotbeapttobedisturbedbyyou.See,this is what Christ means to say, that one should gladly forgive another andpatientlybearwithhim,andallshouldshowhumilitytowardsoneanother;asitwould necessarily be if wewould obey this teaching. Thus everythingwouldmovealongnicelyinChristendom,intrueharmony,andGodwouldbewithus.But the devil prevents it from coming to this by means of his adherents andrebelliousspirit.

And itought tomakeusdread thisvice, thatheholdsupbeforeus suchadreadfuldecision,as Ihavesaid, thatalwayshewho judgeshasbeforeGodabeam inhis eye; and theother,who is judged, only amote.Now thebeam isimmeasurably a greater sin than the mote, that is, such a sin as completelycondemnsus,andforwhichthereisnomercy.Forhowevergreatotherwiseoursinsandfaultsmaybe,hecanforgivethemall;asheshowsbythis,thathecallsthe sinof theneighbor amote.But this is the shameful additionandvileness,that ruins everything, that you judge and condemn another on account of hisfaults,anddonotforgiveasyouwishthatGodshouldforgiveyou;yougoalongandwillnotsee thisbeam, thinking thatyouarewithoutsin.But ifyouknowyourself (aswas said), youwould also avoid judging your neighbor, and thusalsoyourbeamwouldbesmallandbecalledamote,andattainforgivenessofsin, and youwould also gladly forgive and bearwith and excuse themote ofanother,inviewofthefactthatGodforgivesandexcusesyourbeamforyou.

Butitisrightlycalledabeamintheeye,thatmakesamancompletelystoneandcataract-blind,andwhichtheworldcannotseeor judge.Yes, it isadornedwith such a show that theworld supposes it to be a splendid affair and greatholiness; and just as Christ before said concerning the evil eye, that theavaricious kindle for themselves a light, and imagine a happy thought, that itmustnotbecalledgreediness,butdivineworship;so it isherealso, that thosewhohavethebeamwillforsoothhavenobeamorberebuked,asbeingblindandmiserablepeople,butpraisedas thosewhowith trueChristian intent judge the

doctrineandlifeofothers:asthefactiousspiritscanadmirablyboastandswearthat they do not teach otherwise out of any pride or envy, but they seek onlyGod'sgloryandtheirneighbor'swelfare,theymakeitsobeautifulandclear,andtheirhumilityandregardforGod'shonor issogreat that theyseenothingelsethanthat.Thusitisalsoinlife,ifpeoplebegintojudgeandblameoneanother;thenweseethe«amecovering-overandboasting;Idoitnotfromenmitytotheperson,but fromloveforrighteousness.ThepersonIamfavorable to,'but thecauseIoppose.Thatticklesthensogentlyunderthebeautifulshow,thatoneisneverawareof'anybeam.

But it is all wrong for you to judge and decide yourself, as you choose,without the word and command of God, and then call it God's honor andrighteousness; but it is a devilish addition, that ornaments itself with such acoveringandbeautifies itself.Forhereyouhear thatGodwill not allowus toundertaketobejudges,eitherindoctrineorlife;butwherejudgingorrebukingisnecessary, that thosedoitwhoareofficiallycommandedtodoit,preachers,pastors in spiritual affairs, and civil authorities in worldly government; or abrotherwithabrother, solely frombrotherly love, thatbearswithandcorrectsthefaultsofourneighbor.

V.6.Givenot thatwhich isholyunto thedogs,neithercastyeyourpearlsbeforeswine, test they trample themunder their feet,and turnagainandrendyou.

TheLordChristhasnownearlyfinishedhis instructions inregard to thefruitsandworksthatfollowhisteaching,andnowbeginsawarningorexhortationtoputusonourguardagainstotherteaching;ashealsoexhortshisapostles,whenhe sends them forth to preach, and says: Behold, I send you forth as sheepamongwolves; therefore be yewise as serpents and harmless as doves. For aChristian,whoistoministerthewordofGodandpreach,-andconfessitinhislife, truly lives inadangerouscalling,onaccountof thepeople,andhasgreatreasonforimpatience,sincetheworldissodreadfullywicked,andhelivesinitas among serpents and all sorts of vermin.Therefore says he:Beware that yecastnotyourholy thingsbeforeswineanddogs.For theymight trample themunder foot, or turn against and rend you;meaning thereby to show and teachthemthatwhenevertheycomeandpreachinpublicbeforethemasses,theywillalsofinddogsandswine,thatdonothingelsethantrampleuponthegospelandthenalsopersecutethepreachers.

Who are they then that trample upon our holy things and turn against us?Thishappensnowagainintwothings,doctrineandlife.Forfirstofallthefalseteachersdoit,whotakeandlearnourgospelfromusandthusgetourjewelandprecioustreasure,inwhichwehavebeenbaptized,liveandboastourselves,etc.,and thengo to theirownhauntsandbegin topreachagainstus, and turn theirsnouts and teethagainstus; asnowour swarmof sectaries, that formerlykeptvery stillwhen thepopewas raging and ruling, so that onedidnot hear thempeep;butnow,sinceweopenedthewayandwithgreatdangertoourselvesfreedthem from the tyrannyof the pope, and they have heard our doctrine and canimitatens inpreaching, thevgoand turnagainstnsandareourworstenemiesuponearth,andnobodyhaspreachedasbadlyaswe,withoutwhomtheywouldhaveknownnothing;aboutit.

Secondly, in the matter of living it is all the same, especially among us,wherepeopledespiseorhavebecometiredofthegospel,andithasalreadygoneso far that they will hardly sustain a preacher any more; especially squireGreedy-jack in thecountry,whomonopolizesall thepropertyandsupports thepreachersinsuchawaythattheyloseallappetiteforpreaching,andhemakesservantsoutof them, so that theymustpreachanddowhathe chooses.He isfollowedbySquireSkinflintintown,andMr.Everybody,whoactasift-heydidnotwant tohaveanygospelorwordofGod,andyetowe tous their freedomfromthetyrannyofthepopeandallothergoodthingsthatt-heyhave.Butnowtheywouldliketodriveusalongwiththegospeloutofthecountry,ortostarveus.

Well,wecannotmakeitotherwise,wemustendureit,thatthesesnakes,dogsandhogsareaboutus,thatareabusingthegospel,bothastoteachingandliving;andwheretherearepreachersoftherightkind,theymustalwaysbetreatedinthisway.Forthisisthefortuneofthegospelintheworld;andifiteverhappensagain, (as I have often predicted, and fear itmay only too soon happen,) thatsuchpeopleasthepopesandbishopsreign,thenitwillbecompletelyputoutofthewayandtrampledunderfoot,anditspreacherswillbegone.Forthegospelmust be everybody's floor-cloth, so that all the world may walk over it andtrampleuponit,togetherwithitspreachersanddisciples.

Whatarewenowtodoabout it?Cast itnot(saysChrist)beforeswineanddogs.Yes,dearLord,theyalreadyhaveit.For,sinceitispubliclypreached,wecannotpreventtheirfallinginwithitandseizingit.Buttheystilldonotreallyhaveit,andwe'llpreventthem(thankGod!)fromgettingthatwhichisholy;the

shells and husks theymay indeed have, that is, carnal liberty; but let none ofthem,whetherdogorhog,agreedyjack,ormiser,orpeasant,getaletterofthegospel,althoughhemayreadallthebooks,andhearallthesermons,andhavethenotionthathethoroughlyunderstandsit.

Thereforetherightthingforustodo,asChristhereteaches,isforus,whenwe see suchahogordogbeforeus, to separateourselves fromhimaswedofromthesefactiousspirits,andtohavenofellowshipwiththem,andadministernosacramenttothem,impartnogospelconsolationtothem,butshowthemthatthey are not to enjoy anything ofChrist, our treasure. Ifwe do this,we havecompletelywithheld fromthemthepearlsand thatwhich isholy.Fornoskin-flintorboor,fanaticorcaptiousspirit,shallgetthegospelandChristfro::imeunlesshebeforehandasksmeabout itandcoincideswithme,sothatI,oranyproper preacher, may say yes to it. For he who has . the gospel aright, mustsurelyholditwithusandbeofonemind,incasewearesure,inadvance,thatwehavethetruegospelandthepearls.ThereforehemustsurelynottrampleusunderfootasSquireGreedy-jack,norcondemnusasthesectaries,nordespiseusasthepeasants,intownsandvillages;butholdthedearwordinhonor,aswellasallthatpreachandgladlyhearit.Ifnot,letusregardthemashogsanddogs,andtell themthattheyshallgetnothingfromus;meanwhilelet themreadandhear and call themselves evangelical, if theywill, as I have to dowith somemiserly fellowsand towns.For this iscertain,he 'whodespises theministerialofficewillnothavemuchregardfor thegospel.Sincethentheytrampleunderfootthepreachersandpastors,andtreatthemmoreshamefullythanthepeasantsdotheirswine,wetakebackagaintoourselvesourpearls,andwewillseewhattheywillhaveofthegospelwithoutanythankstous.IfyoucantrampleGod'swordandhispreachersunderfoot,hecantrampleyoutoounderfoot.

This now Christ means to say: If you see that people will despise yourpreachingandtrampleitunderfoot,thenhavenofellowshipwiththemandgetawayfromthem;ashealsosaysintheeighteenthofMatthew:Ifheneglecttoheartheeandthechurch,lethimbeuntotheeasaheathenmanandapublican;in such a way that we say to them that they are not Christians, but damnedheathen,andwewillnothaveanythingpreachedtothemorlet themhaveanypartofourgood things, asPeter, in theeighthofActs, says toSimonMagus.ThisisthewaythatIdo,andallthatpreachthegospelinearnest,lestwemakeourselvespartakersoftheirsins.ForGodwillnothaveustoplaythehypocriteinthiswaywithoursectaries,asiftheywererightintheirteaching;butwemust

regardthemasenemies,asseparatedfromthemwithgospel,baptism,sacramentand all their way of teaching and living. Thus we must also say to our ownpeople, if theywish tohavepart in thegospel, that theymust everywherenotdespiseus,butgivepracticalproof that theyare inearnestwith it,andat leastthattheyholdthewordandsacramentinhonorandsubmittoitwithhumility.

Yes, (they say,) in this way they want to get into power again, and putthemselvesagainintoapositionofauthority, likethathithertooccupiedbythepope;thiswouldbeunendurable,andwemightratherhaveremainedunderthepope.Answer:Yes,indeed,Ihavemyselfbeenmuchconcernedlestthatmaybethe result. But theway that they are taking, by despising and trampling uponthem [the preachers of theword] is not theway to accomplishwhat they areaimingat,viz.:topreventthetyrannyofthepastors,butjusttherightbeginningtoeffectit.Foriftheseareoutoftheway,whomtheyhavetrampledunderfootanddrivenoff,theywillstillnotbeabletobewithoutpastorsorpreachers.ForChrist will maintain his rule in the world, so that still his gospel, baptism,sacramentmustabide.Althoughnoprincewerewillingtoprotectit,hewilldoit,sincetheFatherhasplacedhimathisrighthand,andmeansthatheistobeLord.Evenif theynowdriveoffall thepastors, theywillnothurlChristfromhis throne.Therefore thiswillhappen to them:because theywillnothavenorendure the upright, pious preachers, Godwillmake for them otherswhowillforcethemandtyrannizeoverthem,worsethanbefore.

Thereforetheyareontheright track,ourGreedy-jacksandothers,whoputtheirheads togetherand think theywill silenceusandcompelus to submit tothem,notknowingthatanotherOneissittinguptherewhoreignssupreme,andsays:Ifyouwillnothaverightpreachers,thenhavethedevilwithhispreachers,who preach lies to you; these you must accept, and besides be ruled andtormented by them; as those parts of ourGermany are now already suffering,wheretheynotonlyrefusethegospelbutarepersecutingit,sothattheyhavealltheircornersfullofsectaries,fanaticsandanabaptists,andcannotpreventit.

But the right way to prevent this is to embrace the gospel earnestly andfaithfully,beseechGodthathemaysendtrue,faithfulworkmenintohisharvest;thenthereneedbenofear.Forthesepreacherswouldnotoppressorforceus,ordousanyharminbodyorsoul,buthelpeverybodyanddoallthegoodpossible;ashasbeenlearnedinregardtoourselves,whomaywellboastbeforeGodandtheworld,thatwehavenotsoughtanyauthorityoradvantageforourselves,buthaveservedall theworldwithourbodyand life;wehaveneitherencumbered

norharmedanybody,buthavegladlyhelpedeverybody,alsointemporalthings,andbesideshavesufferedforitmanifolddanger,violenceandpersecution.But,sincetheydon'twantusanymore,mayGodgrantthatotherscomeafteruswhowilltreatthemdifferently,oppress,tormentandskinthem,sothattheymayseewhattheyhadinus,andtheymustsufferitfromthosewhomtheynowdonotlookatandwouldnotliketohaveasstableservants.Fortheydeservenothingbetterthantohavethesetyrantswhomtheymustfear,astheyhadthepope;hewas the right sort of a ruler for them. Our cranky princes, too, have alreadylearnedit,andthinktheywouldliketoberidofcompulsionandnolongerfearthepope; theybegin toprotect thepriests,butnot for their sake,but that theymay force them into subjection to themselves, so that theymay live by theirfavor,andtheyprotecttheminsuchfashionthattheyshouldrathercomeovertous,whom they regard as enemies, than to allow themselves to be plucked bythem,underthenameofprotection.Butitcannotbeotherwise,andtheyarebothrightlyserved.

ButitmustnotbesoamongChristians,butupright,piouspeopleshouldholdtheirpastorsandpreachersinhighhonor,withallhumilityandlove,forthesakeofChrist and hisword, and have great regard for them as a precious gift andjewel, bestowed byGod, better than all worldly treasures and possessions. Inlikemanneralsotrue,piouspreacherswillseekwithallfidelitynothingelsethantheadvantageandwelfareofallpeople,withoutburdeningthematalleitherintheirconsciences,orevenoutwardly in temporalaffairsorbodilymatters.ButlethimwhodespisesthemknowthatheisnoChristian,andhasagainlostthetreasure.Wepreachtoandexhorteverybodywhowillgiveheedtoandjoinwithus;butthosewhowillnot,andyetwiththesemblanceandnameofthegospelorChristianfellowshipdespiseus,andwilltread_usunderfoot,againsttheseweemploytheartificeoflettingthemhavethesemblance,butinfacttakingallbackto ourselves, so that they have nothing at all left. For we are commanded toseparateourselvesfromthem,althoughwearenotgladtodoit,andwouldratherthattheyshouldremainwithus;butastheywillnot,wemustletthemgo,andnotontheiraccountletourtreasureperishorbetroddenunderfootbythem.

V.7-11.Ask,anditshallbegivenyou;seek,andyeshallfind;knock,anditshall be opened unto you. For every one that asketh receiveth; and he thatseeketh findeth; and to him that knocketh it shall be opened.Orwhatman isthereofyou,whomifhissonaskbread,willhegivehimastone?Orifheaskafish,willhegivehimaserpent? Ifye then,beingevil,knowhowtogivegood

giftsuntoyourchildren,howmuchmoreshallyourFatherwhich is inheavengivegoodthingstothemwhichaskhim?

After theLordChristhadtaughthisdisciples,andestablishedtheofficeof theministry,sothattheymightknowwhattheyweretopreachandhowtheywereto live, he here adds an exhortation to prayer; hemeans hereby to teach thatprayer next to preaching is the principal work of a Christian, as somethingalways belonging to a sermon; and to show that nothing ismore necessary inChristendom,(becausewehavesomanytemptationsandhindrances,)thanthatwecontinuewithoutceasinginprayer,thatGodmaygivehisgraceandSpirit,that the gospelmaybecome efficient and be in constant use by ourselves andothers.ThereforeGodintheprophetZechariah(asabovequoted)promisedthathe would pour out upon Christians a spirit of grace and of supplication; hecomprehends thus in these two things thewhole ofChristianity. Thus he nowmeanstosay:Ihaveinstructedyou,thatyoumayknowhowyououghttolivearightandagainstwhatyoushouldbeonyourguard.Nowanecessarypartofthisisthatyoualsopray,andconfidentlyperseverewithseekingandknocking,not becoming sluggish or weary in regard to it. For there will be need ofbegging,seeking:andknocking-.Foralthoughbothdoctrineandpracticehaverightlybegun,yettherewillbenowantoffaultsandoffenses,thatdailyhinderandobstruct us, so thatwe cannot advance, and againstwhichwe continuallycontendwith all our powers, butwithout any stronger defense than prayer, sothat ifwedo not use this it is not possible for us tomaintain our ground andremainChristians;aswecanseeveryplainlynowwhatkindofhindrancesresisttheprogressofthegospel;butwesee,too,thatwearenotmakingmuchaccountof prayer, and taking it for granted that thiswarning and exhortationdoes notapplytous,andthatwedonotnowneedtopray,sincetheuselesschatteringandmutteringofrosariesandotheridolatrouslittleprayershasceased;whichisnotagoodsign,andit is tobefearedthatmuchmisfortunewillovertakeusthatwemighthavebeenabletoprevent.

ThereforeeveryChristianshouldheedthisexhortation,first,asacommand,just aswell as the previous statement: Judge not, etc., is a command, and heshouldknowthatheisindutyboundtopracticethisChristianwork,andnottodoas thatpeasant,whosaid thathegavehispreachergrain, so thatheshouldpray for him; as some think:Ofwhat account ismy prayer? If I do not pray,othersdo;sothatweshouldnotthinkitdoesnotconcernus,orthatitdependsuponourchoice,aboutwhichIhaveoftenmorefullytreatedelsewhere.

Secondly,youhaveheretheconsolatorypromiseandrichassurancewhichheaddsconcerningprayer, thatonemaysee that it isofconsequencetohim,andmay learn to regard our prayer as dear and precious before God, since he soearnestlyexhortsustoengageinit,sokindlyinvitesandpromisesthatweshallnotaskinvain;andifwehadnoothercauseor inducement thanthisfriendly,richword,thisoughttobeenoughtodriveustodoit.Iwillbesilentastohowearnestly he exhorts and commands [us to engage in it] and how heartily weneedit.

Besides, as if this were not enough, as we aside from this, for own greatneed'ssake,shouldourselvesengageinit,headdsamostbeautifulcomparison(themoretostimulateus)ofeveryfatherinreferencetohisson,whoalthoughhemaybeaworthlesswretch,yet, ifheask fora fish,hewillnotgivehimaserpent,etc.Henceheinfersthiscomfortingword:Ifyecandothis,whoarenotofagoodsort,andhavenotaveininyouthatisgoodtowardsGod,howthenshouldnotGod,yourHeavenlyFather,whosenatureisaltogethergood,notalsogivetoyouwhatisgoodifyouaskhimforit?Thisis theveryhighestappealwherewithheoughttoorcanpersuadeanyonetoprayer,ifweonlywouldlookatthesewordsandlaythemtoheart.

Nowwhattheneedis,forwhichhegivesthisexhortation,andwhichshouldurgeus topray,hasbeenmentioned,so that, ifwehave thewordofGod,andhavemadeagoodbeginning,bothindoctrineandpractice,thentherecannotfailto occur temptation and opposition, not of one kind only but of thousands ofkinds.For, in thefirstplace, there isourownflesh, theoldrottensack, that issoonapathetic, inattentive,anddisinclinedtothewordofGodandagoodlife,so that we are always lacking in wisdom and the word of God, faith, love,patience, etc. This is the first enemy that is daily hanging about our neck soheavilythatheisalwaysdraggingusinthatdirection.

Thencomestheotherenemy,theworld,thatbegrudgesusthedearwordandfaith,andwillhavenopatiencewithns,howeverweakwemaybe;itfallsuponusandcondemnsusforwhatwedo,seekstotakefromuswhatwehave,sothatwe can have no peace with it. These are already two great temptations thatinwardly hinder us and outwardly seek to drive us off. Thereforewe have nomore to do than always to cry toGod, that hemay strengthen and further hiswordinus,andrestrainthepersecutorsandsectaries,sothatitbenotsmothered.

Thethirdenemyisnowthestrongestofall,theverydevil,whohasthegreat

doubleadvantagethatwearenotgoodbynature,andbesidesareweakinfaithandspirit;hegetsthuswithinmyowncastleandcontendsagainstme;hehasinadditiontheworldtoaidhim,sothathestirsupuglycrowdsagainstme,throughwhomheshootshispoisonous,fierydartsuponme, thathemaywearyme,sothatthewordinmemaybeagainsmotheredandextinguished,andheruleagainas he ruled before, and prevent himself from being driven out. See, these arethreemisfortunesthatoppressusheavilyenoughandlieuponourneck,andwillnotceasewhilstwehavelifeandbreath.Thereforewehaveconstantreasontoprayandtocall.Thereforeheaddsthesewords:Ask,seek,knock;toshowthatwedonotyethaveeverything,butthatweareinsuchaconditionthatthereisfailureandwanteverywhere.For ifwehaditallwewouldnotneedtobegorseek;ifwewereeveninheavenalready,wewouldnotneedtoknock.

NowthesearethechieftemptationsinregardtotheservingofGodandthekeepingofhisword.Nextwehavethecommon,temporalneedofthislifeuponearth; as that we are to pray that he may grant us gracious peace, goodgovernment, and protect us from all kinds of trouble, sickness, pestilence,famine, bloodshed, storms, etc. For you have not yet got beyond the reach ofdeath,noreatenupallyourdailybread,sothatyouneednotpraythathemaydailygive it toyou.Also, thusyouhave topray for the secular authority, andagainst all kinds of vices, that the peoplemay not rob and steal so from oneanother, since you must daily see that everywhere such shameful conductabounds.Inadditiontoallthisyouhaveathomeyourwife,childanddomesticstobegoverned;thereyouwillhaveyourhandsfull.Forhewhohastoobserveand carry out in his whole life both Christian and civil righteousness, hasundertakenmorethanoneman'sworkandability.

Whatshallwenowdo?Hereweareinvolvedinsuchmanifoldgreatneedsand hindrances that we cannot escape, if we should violently shut the dooragainstthem.HowcanIpreventmydying,whoamsolazyandindifferenttothewordofGodandallthatisgood?orpreventtheworldfromkeepingupsucharumpusandracket,andthedevilfromraging?andhowprevent therebeingsomuchtroubleandmisfortune?NowthedearLordChristknowsthisverywell.Therefore he means to show us a precious, good remedy, as a kind, faithfulphysician,andteachesuswhatwearetodoaboutthis,asthoughheshouldsay:Theworldissomad,andundertakestoriditselfofthiswithwisdomandreason;seekssomanymeansandways,helpandcounsel,howitmayescapefromtheseperplexities. But this is the only shortest, surest way, that you go into a little

chamber,orintoacorner,andthereopenyourheartandpour[out]yourdesiresbefore God with lamentation and sighing and assured confidence, that he, asyourfaithful,heavenlyFather,willhelpandcounselinsuchperplexities;justaswe read in Isaiah xxxvii. about kingHezekiah:When the enemywith a greatarmywaslyingbeforethecity,andhewassobesiegedandoutnumbered,thatnohelpnorcounsel,tohumanappearance,wastobehopedfor,inadditiontowhichtheenemymostinsolentlydefiedhim,andmockedathismisfortune,andwrotehimaletterfullofblasphemy,sothathewellnighdespaired;thenthepiouskingdidnothingelsethantogoupintothetemple,laytheletterbeforethealtar,falldownandheartilypray.Thenhewassoonheardandhelped.

Butthenweworryandfret,andhavethegreatesttroubletobringourselvestodoit,andwemiserablyperplexourselves,makingmartyrsofourselveswithourcaringandthinking,tryingtotakeourneckfromtheyokeandberidofit.Foritisabad,cunningdevilthatridesmeaswellasothers,andhasoftenplayedthese tricks uponme,when Iwas tempted orworried,whether in spiritual orsecularaffairs.Hequicklyinterferesandbringsitaboutthatonewearshimselfoutwithhis trouble; therebyhedragsusawayfromprayerandconfusesus tosuchanextentthatonedoesnotthinkofit,andbeforeonebeginstopray,onehasalreadyhalfworriedhimself todeath.Forheknowsverywellwhatprayercanaccomplish,thereforeherestrainsanddisturbsusasmuchashecan,sothatwedonothaverecoursetoitatall.

Therefore we ought to learn to take these words rightly to heart, andaccustomourselvestoit,sosoonasanytroubleandneedappears,onlyatoncetofalluponourkneesandlaytheneedbeforeGod,accordingtothisexhortationand promise; thenwe should be helped, so that we need notworry ourselveswith our own thoughts about seeking help. For it is a very precious remedy,whichassuredlyhelps,andneverfails,ifitbeonlyapplied.

Buthowtoprayarighthasbeenshownaboveandelsewheresufficiently.Forherewearespeakingonlyofthepowerofprayerandofwhatshouldurgeustoit.ThemostimportantthingisthatyouonlyatfirstlookatthewordofGodthatmay instructyouwhatyouareheartily tobelieve, so thatyouaresureof this,thatyour faith,gospelandChristare right,and thatyourcalling ispleasing toGod;thenyouwillsoonseethedevilagainstyou,andfeelthatthereislackingeverywhere, internally in faith and externally in your calling, that everythingthreatenstogowrong,andtemptationsareswarmingoneveryhand:ifyoufeelthis,thenbewiseandprevailuponyourhearttobeginatoncetoprayandsay:

DearLord,Isurelyhavethyword,andaminthecallingthatpleasesthee,thatIknow.NowthouseesthowmuchIneedeverywhere,sothatIknowofnohelpexcept in thee;help thou, therefore,since thouhastcommanded thatweare topray,seekandknock,andthenweshallcertainlyreceive,findandhavewhatwedesire.

Ifyouwillacceptit thusandaccustomyourselfconfidentlytopray,anddonotreceive, thencomeandcallmealiar.Ifhedoesnotgiveat theminute,hewill stillgiveyousomuch thatmeanwhileyourheartwill experiencecomfortand strength, till the time thathegivesmore abundantly thanyouwouldhavehoped.Forthisisalsoagoodfeatureofprayer,ifonehabituallypracticesit,andthus meditates upon the word that he has promised, that the heart becomescontinually stronger, andmore firmlyconfides, and finallyobtainsmuchmorethanotherwise.

ThisIcouldclearlyprovebymyownexampleandthatofotherpiouspeople.ForItriedittoo,andmanypeoplewithme,especiallyatthetimewhenthedevilwantedtodevourus,attheDietatAugsburg,andeverythingstoodbadenough,andwas in such a turmoil that all theworld supposed thingswouldbe turnedtopsy-turvy,assomehadinsolentlythreatened,andtheswordshadalreadybeendrawnandtheriflesloaded.ButGodsohelpedthroughourprayers,andopenedthe way, that those screamers, with their scratching and threatening, werecompletelyputtoshame,andagoodpeaceandagraciousyearwasgiventous,suchashadnotbeenformanyaday,andsuchaswecouldnothavehopedfor.Ifnowanotherdangerandneedarises,wewillprayagainandhemustagainhelpanddeliver,althoughhemayletusmeanwhilesufferalittleandbeoppressed,sothathemaythemorestrengthenus,andwebedriventhemoreearnestlytopray.Forwhat sort of a prayerwould it be, if the needwere not here and did notoppress us until we felt it? That one rightly feels his need helps tomake hisprayer the stronger. Therefore let every one learn by nomeans to despise hisprayer, not doubting that it will assuredly be heard, and in due time he shallreceivewhathedesires.

ButwhyChristusessomanywords,thatheputsitinthreeways:Askanditshallbegiventoyou;seek,andyeshallfind;knock,anditshallbeopeneduntoyou,whenitwasenoughtouseone;itiseasytosee(ashasbeensaid,)thathetherebymeansthemorestronglytoexhortustopray.Forheknowsthatwearetimid,andweareafraidtopresentourneedtoGod,asunworthy,unfit,etc.;wefeeltheneed,indeed,butcannotexpressit;wethinkGodissogreatandweso

insignificant, that we dare not pray, which is also a great hindrance from thedevil that does great harm to prayer. Therefore he entices us away from thatbashfulnessandhesitation,sothatwehavenodoubtatall,butonlydrawnearconfidentlyandboldly.ForalthoughIamunworthy,Iamstillhiscreature;andbecausehehasmademeworthytobehiscreature,Iamalsoworthytotakewhathehaspromisedtomeandsofreelyoffered.Inshort,ifIamunworthy,heandhis promise are not unworthy. Upon this, only venture it promptly andconfidently,andlayitwithalljoyandassuranceuponhisbosom.ButfirstofallseetoitthatyoutrulybelieveinChrist,andareinyourrightplace,thatpleasesGod,notastheworld,thatpaysnoregardtoitsplace,andisonlyplanningdayandnighttopracticeitsvicesandscoundrelism.

Onemighthoweverinterpretthethreestatementsinthisway,thatherepeatsthe same thing in otherwords to indicate perseverance in prayer, concerning:whichSt.PaulexhortsinthetwelfthofRomans:Continueinstantinprayer;asthoughhesaid:Itisnotenoughtobeginandgiveasigh,andsaytheprayerandthengoyourway:but,justastheneedis,soshouldtheprayerbe.Foritdoesnotonce takeholdofyou and thengo away, but it hangson and falls aboutyourneckagain,andwillnotletgo.Dothesamealso,sothatyoualwayspray,andbesides seek and knock, and do not let go; just as the example of thewidowteaches inLukeeighteen,whowouldnot letgoofher judge,withperseveringentreaty, and so pertinaciously that he was overpowered, and had to help herungraciously.Howmuchmore(Christthereinfers)willGodgivetousifheseesthatwe do not cease praying, but keep on knocking and knocking, so that hemusthear;especiallybecausehehaspromisedit,andshowsthathehaspleasurein such perseverance. Therefore, as the need is always knocking, so do youcontinuetoknock,anddonotcease,becauseyouhavehisword;sohewillhaveto say:Well, thengo, andhavewhatyoudesire.Of thisSt. James says inhisepistle, that the prayer of the righteous man availeth much, if it is earnestlypressed, and he quotes for this the example of Elijah the prophet from theScriptures,etc.ThusGodalsodoesitforthereasonthathedrivesyounotonlysimplytopraybuttoknock,sothathemeanstotrywhetheryoucankeepafirmhold, and to teach you that your prayer is not for that reason unpleasant orunanswered,althoughhedelaysandletsyouoftenseekandknock,etc.

V.12.Thereforeallthingswhatsoeveryewouldthatmenshoulddotoyou,doyeevensotothem;forthisisthelawandtheprophets.

Withthesewordshenowconcludeshisteaching,giveninthesethreechapters,

andgathersthemallupinalittlebundleinwhichonecanfinditall,andeveryonecanput it inhisbosomandkeep itwell; as if he said:Wouldyou like toknowwhat I have preached, andwhatMoses and all the prophets teach you?then I will tell you in a very few words, and state it so that you dare notcomplainofitsbeingtoolongorhardtokeep.Foritissuchasermonthatonecanstretchoutfarandwide,andalsomakeshort;andallteachingandpreachingflowoutfromitandspreadthemselves,andheretheycometogetheragain.Howcoulditbeexpressedmorebrieflyandclearlythaninthesewords?exceptthatthe world and our old Adam prevent us from catching his meaning andcontrastingour lifewith this teaching;we let it go intooneear andout at theother.Werewealwaystoholditincontrastwithourlivinganddoing,wewouldnot live so rudely and be so neglectful, but always have enough to do, andbecomeourownmastersandteachwhatweoughttodo,sothatwewouldnotneed to runafterholy livingandworks,andwouldalsonotneedmany juristsandlawbooksforthispurpose.Foritisbrieflystatedandeasilylearned,ifonlywewerediligentandearnesttodoandliveaccordingly.

Thus, that wemay see it in plain illustrations, there is surely no onewhowouldliketoberobbed,andifheaskshisownheartaboutit,hemustsaythathereallywouldnotlikethat.Whydoeshenotthenconcludethatheshouldnotrobanother?As,ifyouseeatmarketthateverybodymakeshisgoodsasdearashechooses, thathewants togive for thirtypennieswhat isnotworth ten,andyouaskhim:Myfriend,wouldyouliketobetreatedthatway?thenhecannotbesocoarseandunreasonable,butmustsay:Iwouldbuyitatitsmarketvalue,andwhatwouldbereasonableandright,sothatIbenotoverreached.See,thereis your heart that tells you truly how you would like to be treated, and yourconscience that concludes that you should also do thus to others, and it canproperlyteachyouhowyouaretodealwithyourneighborinbuyingandselling;andallsortsofdealing;allofwhichbelongstotheseventhcommandment:Thoushaltnotsteal.

Thesameinregardtotheothercommandments:Ifyouhaveawife,daughterormaid, youwouldnot like tohaveherdisgracedorbadly spokenabout, butyou want to have her honored and well treated and highly spoken of byeverybody.Whythenareyousoperverseastohankerafteranotherman'swifeandyourselfputhertoshame;ortorefrainfromhonoringherwhenyoushoulddoit,andtofindpleasureintraducingandslandering?Also,youwouldnotliketobeinjuredbyanyone,orbadlyspokenof,oranythingofthatkind;whydo

you not here yourself keep to the rule andmeasure that you demand andwillhavefromothers,andwhydoyousoonjudge,blameandcondemnanotherifhedoesnotdoittoyou,andyetwillnotyourselfactaccordingtoyourownrule?Thusgothroughallthecommandsofthesecondtable,andyouwillfindthatthisistherealsumofallthepreachingthatwecando;ashehimselfsayshere.

Thereforeitiswellcalledashortsermon;butagain,ifweweretospreaditoutthroughallitsapplications,itissofar-reachingthattherewouldbenoendtoit;forwecannotcountupallthatwillbedoneuponearthtillthelastday;andheisasplendidmasterwhocancompressandembraceinasummarysuchalong,diffusesermon,so thateveryonecantakeithomewithhim,anddailyremindhimselfofit,aswritteninhisownheart,yes,inallhislivinganddoing(asweshallhearfurtheron)andseewherehehasbeenwantinginhiswholelife.

And I believe too that its force would be felt and its fruits realized if wewouldonlyaccustomourselvestorememberit,andnotbesoveryindolentandcareless.ForIdonotthinkthatanyoneissocoarse,orsowicked,ifhewouldbearthisinmind,thathewouldstillshunitortakeoffenseatit;anditissurelyawisedevice thatChristputs it insuchaway thathe takesnoother illustrationthanourselves,andheappliesit intheclosestpossibleway,layingituponourheart,bodyandlife,andallourmembers,sothatnooneneedgofarafteritorspendmuchtroubleorcostuponit;buthehaslaidthebookinyourownbosom,andbesidessoclearthatyouneednoglassestounderstandMosesandthelaw,sothatyouareyourownBible,master,doctorandpreacher.Hegivesyousuchdirections that you need only to look at them to find how the book reachesthroughallyourdoings,words,thoughts,heart,bodyandsoul.Regulateyourselfonly according to that, and you will be wise and learned enough, above alljurists,artandbooks.

So,totakearoughillustration,areyouamechanic,youfindtheBiblelyinginyourworkshop,inyourhand,inyourheart,thatteachesyouandpreachestoyouhowyouaretodealwithyourneighbor.Lookonlyatyourtool,yourneedle,yourthimble,yourbeer-cask,yourwares,yourscales,youryard-stick,andyoureadthismottowrittenuponthem;sothatyoucannotlookinanydirectionthatitdoesnotstareatyou,andnoonethingissosmall,withwhichyoudailyhavetodo,thatdoesnotconstantlysaythistoyou,ifyouwillhearit,andthereisnolackof preaching.For youhave just asmanypreachers as youhavedealings,wares,toolsandotherapparatusinyourhouseandhome.Thatisalwayscallingtoyou:Dearfriend,dealwithmetowardsyourneighborjustasyouwouldlike

youneighbortodealwithyouinhislineofbusiness.

See,thuswouldthisteachingbewrittenuponeverythingthatwelookat,andenstampeduponourwholelife,ifweonlyhadearsthatwerewillingtohearandeyesthatwerewillingtosee;anditissorichlypreachedtousthatnoonecanexcusehimselfasnotknowingitornothavingitsufficientlytoldandpreachedto him.Butwe are like the adders that stop their ears and becomedeaf ifweattempttocharmthem;wewillnotseeorhearwhatiswritteninourownheartand thoughts,andwerushaheadrecklessly:Ha,whatdoothersconcernme!IcandowithmyownwhatIchoose,andsellmygoodsasdearasIcan;whowillhinderme,etc.?asSquiresSkin-flintandGagdoatmarket;andifonerebukesandthreatensthembythewordofGod,theymerelylaughandridiculeandonlyhardenthemselvesintheirwickedness.Butwedonotpreachtothese,nordoesChrist,andhewillhavenothingtodowiththem,andjustascompletelydespisesthemastheydo[him],andhewillletthemgotothedevil.

But those thatwant tobepious,andstill fearGodand thinkhowtheywillliveandact,mustknowthattheyarenottodealwithandhandletheirpropertyas theymaywish, as though theywere themselvesmasters of everything: buttheyareboundtodowhatisrightandorderly,forwhichreasonwehavelawsofthelandandofthecity.Forsoeveryonewishestobedealtwithbyhisneighbor;thereforeheshoulddolikewise,bothtakingandgivinggoodwares.Thisishisseriouslymeantcommand,andhewillnotallowanylibertyorarbitrarinesstobemadeoutofit,asifonecoulddoitornotwithoutsin;andhewillinsistuponit,howevermuchtheworldmayviewitasaninsultanddespiseit.Ifyoudoitnot,hewilldealwithyouaccordingtoyourownmeasure,anditwillcomehometoyou,sothatyouwillhavenoblessinginwhatyouhavegainedcontrarytothisteaching, but all trouble and sorrow, and your children after you. For hewillhavehiscommandkept,orthereshallbenogoodorsuccessenjoyed.

Secondly,itisnotonlybroughtsoclosehome(asnowstated)thatwemustseeitineverythingthatoccurs;butitisalsopresentedinsuchawaythatonehastoblushathisownconduct.Forthereisnoonewhowouldliketodoabaseactsothatotherpeopleshouldseeit,andnooneisasreadytosinpubliclybeforethepeopleasifitoccurredsecretly,sothat110oneseesit.ThusChristmeanstosetushereaswitnessesagainstourselves,andtomakeusafraidofourselves,sothat if we do wrong our conscience will oppose us with this command, as aperpetualwitness,andsay:See,whatareyoudoing?Thisyouought tosellatsuch a price, according to common fair usage; nowyou are asking toomuch.

Also, thesewares youwould not like to take from some one else, as you aredepreciatingormisrepresentingthem,etc.Howyoushouldbevexedifsomeonewouldgiveyouforaguldenwhatwouldbeworthhardlytengroschen?sothat,ifyouhaveadropofhonestblood inyourbody,youought tobeashamedofyourself. For if some one else would do it you would call him a thief and ascoundrel.Why,then,areyounotashamedofyourself,asnotsomeoneelsebutyou yourself must thus blame yourself, condemned by your own conscience?But that is all verywell for ahard, shameless forehead, that feelsnodisgracebeforethepeople,beforeitself,stilllessbeforeGod.Butifanotherdoesittoyouthenyoucanreadilycryout:Isnotthisasinandashame,andcunninglystolenfromthepurse?Youcaneasilyseeathiefandscoundrelinanother;buttheonewhohidesinyourownbreast,andwhomyoucaneasilycatchandfeel,himyouwillnotsee.

O,howmanysuchfellows thereare inall tradesandoccupations, that livealong securely, deceiving and cheating the people,wherever they can, andyetnotwillingtobecountedthievesandscoundrels,iftheyonlydoitsecretlyandsmartly.Butifeverybodywastogivebackwhathehasstolenandrobbedinhisbusinessortrade,fewpeoplewouldretainanything;yettheylivealongaspiouspeople, because they cannot be publicly criminated and punished, and theyimaginetoothattheyhavenotsinned;andiftheylookaboutthemselves,everycornerofthehouseandhomeisfullofthievery,andGodiswitnessthattheydonothaveaguldenortwointhehousethathasnotbeenstolen;andyetall thismust not be called stealing.Yes, if itwere only stealing, and not alsomurderbesides,forwithbad,injuriouswares,foodordrink,peoplearemadeweakandsick, etc., andnotonly robbedof theirmoney,but alsoof theirhealth, so thatmanyaoneeatsanddrinks,sothatheafterwardsmustpineawayandoftendieinconsequenceofit.Mygoodfriend,isnotthatjustthesameasifyouweretobreakintohishouseorchest,ortostrikehimadeadlywound?—onlyitgoesbya different name. If you were not so wicked and shameless, you should beashamed of yourself when your conscience says this to you, and holds thissayingbeforeyousothatyoumustreflect;yes,itwouldmakeyousofearfulthatyouwouldnotbeabletostayanywhereonaccountofit.Foritisaburdenthatisalways oppressing and. disturbing, yes is always condemning, as a perpetualwitnessagainstourselves,so that itcannotpossiblybeborne.Thatwould thensoonteachyouthatyoumustquitplunderingandstealing,andsuchthingsthatyouwouldnot like tohavedone toyoubysomeoneelse,etc.Thusaccustomyourself then to look a little at this saying, andpractice it uponyourself, then

you will have a daily preacher in your heart, in whatever way you may bedealingwithyourneighbor; therebyyoucan readily learn tounderstandeverycommandmentand thewhole law,and togovernandconductyourself inyourintercoursewithothers, so thatyoumaywelldecideaccordinglywhat is rightandwrongintheworld.

Butdoyousay:Howdoeshesaythatthisisthelawandtheprophets?TheScriptures of the law and the prophets contain much more than this. For theScriptureshavethedoctrineoffaithandthepromises,ofwhichnothingissaidhere.Answer:Christnamesherethelawandtheprophetsindirectcontrastwiththe gospel or the promise. For he is not preaching here about the importantarticle,namely,concerningfaithinChrist,butonlyofgoodworks.Forthosearetwo different kinds of preaching; we must preach them both, but each in itspropertimeandplace.Thatyouseealsoclearlyinthetext,inthewordswherehesays:Whatsoeveryewouldthatmenshoulddotoyou,thatdoyeuntothemlikewise.Therebyheshowsthathispreachingnowextendsnofurtherthantothedealingswhichpeoplehavewithusandwewiththem,andsaysnothingaboutthegraceofChristwhichwereceivefromGod.Thereforehenowmeanstosay:Ifoneistopreachaboutgoodlifeandworks,whichwearetopracticeindealingwithourneighbor,thenyouwillfindinallthelawandtheprophetsnothingelsethanwhatthissayingteachesyou.Thereforeheusesthewords:thepeople,and:that do ye to them, etc., to indicate that he is speaking only about thecommandmentsofthesecondtable.

And this is the best in the saying, viz., that he does not say:Other peopleshalldoittoyou;but:Yeshalldoittootherpeople.Foreveryonewouldlikeothers todogood tohim,and therearemanyscoundrelsandbad fellowswhowouldhavenoobjectiontootherpeoplebeinggoodanddoinggoodtothem;buttheywillnotdoittoanybody:asnowourpeasantsimagineitiswrongandgreatoppression that theyare togive fairmeasure; andyet theycan loudlycryandcomplain that they are robbed or are taxed. But these are nothing but vilereptiles.Some,however,area littlebetter,whosay: Iwould takemy turnandgladlydowhatIought, ifotherpeoplewouldfirstdoit tome.But thissayingputs it in thisway:Do thouwhat thouwouldst have fromanother.Thou shaltbegin,andbethefirst,ifthouwiltthatothersshoulddoittothee;or,iftheywillnot,do thou itnevertheless.For if thouwiltnotbegood,anddogood,beforethouseestitinanother,nothingwillcomeofit.Ifotherswillnot,thouartnonethelessobligedtodoit,accordingtothelaw,andwhatisacknowledgedtobe

right,as thouwouldstbeglad tohavedone to thee.Hewhowants tobegoodmustnotregardtheexampleofotherpeople;anditwillnotdoforyoutosay:Hedeceivedme,andImustbefoulhimagain;butbecauseyoudonotlikeit,donotdoittohim,andbeginwiththatwhichyouwishtobedonetoyou.Thusyoumaytheninfluenceotherpeoplethroughyourexample,60thattheywilldogoodagain to you, even those who before did you harm. But if you do not do ityourself, youhave as your reward that noonedoes good to you; andyou areservedright,beforeGodandthepeople.

V.13,14.Enteryeinatthestraitgate:forwideisthegate,andbroadistheway,thatleadethtodestruction,andmanytherebewhichgointhereat:becausestraitisthegale,andnarrowistheway,whichleadethuntolife,andfewtherebethatfindit.

Hehas now ended his sermon, our dearLord, and finally concludes the samesermonwith several .warnings to equipus against all kindsof hindrances andvexations,bothindoctrineandlife,thatwemeetwithintheworld.Forofatruththeteachinghasbeenbeautifulandprecious,atthesametimewidelyspreadoutandalsobrieflyenoughcondensed,inasingleword,sothatitcanreadilybetoldandunderstood;but thencomes the trouble and the labor toput it inpractice;anditisindeedadifficultandhardlifetobeaChristianorpious,forthatwillnotbesweetforus;asthatgoodgirlsaid:Muchbelongstohonor;yes,indeed,and still much more to a Christian life. This is what our dear Lord is herethinkingof,thatitmayseemdesirableandoccurtothem:Iwouldindeedliketoliveinthatway;butagreatdealisrequiredforthat.Yes,Isaythattoo(sayshe),thereforeIwarnyou,becareful,anddonotmindifitisalittlesouranddifficult;foritcannotbeotherwiseintheworld.

ThisaChristianmustknow,andhemustbepreparedforit,sothathedoesnotallowhimself tobehinderedorvexed, if thewholeworld livesotherwise,andhemustbynomeansadapthimselftothecourseofthegreatmass,asMosesalsoprohibited already in the twenty-thirdofExodus:Thou shalt not followamultitudetodoevil,etc.,asthoughheshouldsay:Offensesyouwillalwaysfindexistingintheworld;asalsoChristheresays:Thewaytodestructionisbroadandverymanyarewalkingupon it; and thegate isverywide, so that crowdspassthroughit.

Thatisthegreatoffensethatstartlesagreatmanypeople,andcausesthemtoapostatize, yes, it has greatly perplexed the prophets and the holy people; as

David in thePsalmsoften laments, especially inPsalm lxxiii. at length: Iwasenviousatthefoolish,whenIsawtheprosperityofthewicked.Fortherearenobandsintheirdeath,but theirstrengthisfirm.Theyarenot introubleasothermen;neitherare theyplaguedlikeothermen.Inshort, theyarefortunateuponearth(sayshe)andbecomerich,havehouseandhomefull,liveinluxuryanddojustwhattheyplease.ButwhatdoIdo,ontheotherhand?Imustbepiousandsuffer,andamplagueddailyandchastenedeverymorning, that is, if Islightlytransgress,heisquicklybehindmewiththerod.ThatiswhatIgetforit.Thereeverything is in honor and joy; therefore all the world falls in with them,everybodypraisesandcongratulates.Aswe,sawunder thepapacy; ifanyoneonlyputonapriest'srobe,himalltheworldhadtopraiseandhonor;everybodycontributedtothis,andshewasahappymotherwhoborehim.Anditisjustthesame now:Hewho only is an enemy to us is held in high honor and esteemamongthem,lethimliveashemay.Thatwasagreatcrosstothedearfathers,thattheyhadtoseethissuccessandwickednessintheworld,sothateveryonehighlyregardeditandranafter it,andtheywere tobepiousandhavenothingwithitbutmisfortune,andsuffercontemptandpersecutionfromeverybody.

Christwishestoshowthisalso,andtowarnhisownthateveryoneshouldsoliveintheworldasifhewerealone,andregardhiswordandpreachingastheverygreatestthinguponearth,sothathewouldthinkthus:AlthoughIseethatmyneighbor and thewhole city, yes thewholeworld livesdifferently, andallthataregreat,noble,rich,princesandlords,sidewithit;yetIhaveanassociatewhoisgreaterthantheyall,namelyChristandhisword.Therefore,thoughIamalone, I amyetnot alone.For,because Ihave thewordofGod, IhaveChristwithme,togetherwithallthedearangelsandallthesaintsfromthebeginningoftheworld;so that really there isagreatercrowdandmoregloriousprocessionaboutmethantherecouldnowbeinthewholeworld;only,thatitisnotvisibletomortal eye, and Imust see and bear the vexation that somany people fallawayfromme,orliveandactinhostilitytome.

You must firmly hold on to this, if you expect to endure; otherwise thisvexationwillcarryyouaway,ifyouareinfluencedbyhowotherpeopleliveandbelieve.FortheTurkshenceconclude,astheirstrongestargument[againstus]:Do you suppose that God is so cruel as to condemn a great world? In likemanneralsothepapists:Yes,doyouthinkthatwhatyoubringforthfromyourcorner is theonly right thing, and that thewholeworld isdamned?Should somanypopes,bishops,holyfathers,kingsand.princesaltogetherhaveerred,etc.?

Theyinsistsodoggedlyuponthisthatnomancantearthemawayfromit,andthey conclude most assuredly that our doctrine is not right; and their onlyargumentis:Therearemanyofus,therearefewofthem;wearepious,learned,wise, God's people, occupy the apostles' seat, etc., therefore we cannot be inerror. Christ has surely not forsaken his church nor God his people. It is notpossible,thatGodwilldamnsomanypeopleforthesakeofafew;forhehasnotcreatedheaveninvain.

ButagainstallthisChristteachesthus:Onlyoutwithyoureyes,orturnthemtheotherway,sothatyoudon'tbyanymeanslookatthegreatcrowd,bittonlyatGod'sword;andbeassured that itcannotbeotherwise than that theway todestructionisbroad,andthegatewide,andmanygoinguponit;andagain,thegatetolifeisnarrowandthewaystrait,andveryfewgoinguponit.Thereforeitis of no avail that the Turk and pope boast about those of their faith:We aremanyandhave longbelieved aswedo; therefore, itmust be right.ForChristbluntlyassertsthecontrary,andhecallsthatthewaytodestructionthatisbroadandwelltravelled,andwarnsthatweshouldnotbeworriedbecausetherearesofewofusandtheothercrowdissolarge.Butitisveryhardtodigestthislittlemouthful, if one rightly feels it, so that I havemyself often choked at it, andthought:Wearesuchalittle,poorcompany,despisedanddamnedbyallthatishighandgreatuponearth;oughtwe then tobeboastfulanddefiantagainstalltheworld,toassertthatoursidealoneisright,andtodecideinregardtoallofthemthatpope,bishop,andallthatadheretothem,belongtothedevil?Yetwemust get over this, and conclude : I know thatmy cause is right, though thewholeworldshouldtalkotherwise.

HowmustthedearvirginMaryhavefeltwhentheangelcameandbroughtherthemessagethatshewastobemotheroftheHighest?Whothenwasabouther that believed this, or stood by her? Ought she to have taken it into theaccount that therewere the daughters of somany rich, noble, great lords andprincesthere,andshouldGodnothaveknownhowtofindanyotheroneforthishighduty,towhichnovirginhadeverbeencalledbutherself,apoor,unknown,despisedmaiden?Also,howdidthepatriarchAbrahamact,whenhehadtogoforthfromChaldea,andtravelalone,asifhealonewereaChristianandalltheworldcondemned?Buthehad togivehimselfnoconcernabout that,nor lookarounduponothers,buthadtospeakthus:"HowGodmanageswiththewholeworld, Iwill let him see to that; but Iwill stick to hisword and follow that,althoughIseealltheworldgoingdifferently;"asalsoMarymusthavethought:

"WhatGodwilldowithothers,thatIwilllethimcarefor;butIwillabidebytheword that I hear, and that tellsmewhat hewill do tome." Sowemust alsoconclude:Iseethatthepope,bishops,princes,sectaries,civilians,andpeasants,doas theyplease,despiseandridiculeuswith thegreatestassurance,so that Imightsay:Doyouthenthinkthatyoualonearerightagainstallofthem?Butgoalongpope,princes,learnedmen,andalltheworld;Iknowthatthedoctrineisright,andthatitisthewordofGod:Iwillabidebythat,whatevermayhappen.

ThusChristnowmeanstosay:Ihavegivenyouthisinstruction,sothatyoumay seehowextremely fewpeople agreewithyon, andhowmanywill teachandlivetothecontrary,sothatitwillgreatlyperplexyou;butbefirm,anddonotletitworryyou,andknowthatitcannotbeotherwise,andrememberthatItold you beforehand that the gate to life is strait and theway narrow; but theotherbroadandwide,etc.Thereforepaynoattentiontothat,buthearwhatIsaytoyou,andfollowme.ForI,withallthesaints,havetakenthenarrowway;youmusttakeittoo,ifyouwouldcometome;lettheothersgotheirwideway.Foryouwillseehownarrowthepitwillbeintowhichtheywillhavetogo;ontheotherhandye,whonowmustgobythenarrowwaythroughthestraitgate,willcomeintoabeautifulspace,aslargeandwideasheavenandearth.

Now,whatmakes then thewaysonarrowand small?Noonedoesbut theverydevil, theworldandjustourownflesh,whichis lazy,resistsandrefuses,andwillnotmoveforward,totrustGodandrelyuponhisword,cannotbeartheworld's contempt, poverty,perils, etc. In short, it likes also to travel thebroadroad,thereforeitmakesthispathforussouranddifficult.

Thencomestheworld,thaipersecutesus,hangs,murders,burnsanddrowns,becausewewill not gowitli it in thebroadway; and if it candonoworse itslanders and abuses usmost poisonously, drives us out with sword, .fire, andwater:sothatitisahardbattle,tostandthereandfightagainstourownflesh,sothatonemaytrustGod,lovehisneighbor,livechastely,andabideinhislot;andif we do all this in a hard struggle, then the world must come too with itspersecutingandrevilingusas theworstcriminalsuponearth, just tomakeourlifehard.

Along with this comes the devil himself and torments the heart with evilthoughts, unbelief, fear, dread, despair, makes out of our good deeds sin andshame, and yetwe have to remain among these enemies and exposed to theirassaults.Underthesecircumstancesonemaybevexedandtemptedtoapostatize

and say: I see indeed that those have rest and a good time, pass their days inquiet peace, and have the same glory and honor of being the true servants ofGod:whyshallIthenalonesuffermyselftobesowretchedlypersecuted,vexedandabused?Wheretheyallstay,therewillIstaytoo.

The ancients have admirably depicted this in the legend of the KnightTondalo(exceptthattheydidnotlightlyapplyit,andinterpreteditofpurgatoryorthepunishmentofsoulsafterthislife,)howhehadtopassoverasmallbridgethatwasscarcelyasbroadasahand,withaburdenonhisback,andunderhimasulphurouspoolfullofdragons,andbesidestherewasonecomingtowardshimtowhom he had to give place. That coincideswellwith this statement. For aChristianleadsalifeashardasifhewerewalkinguponanarrowpath,yes,uponnothingbut razors; thus thedevil is beneathus in theworld, he is incessantlysnappingatuswithhisjaws,thathemaydriveusintoimpatience,despairandmurmuringagainstGod;besidestheworldopposesusanditneitherwillyieldto us nor let us pass by, and our flesh hangs about our neck; so that we arecrowded on every side, and theway in itself is so narrow, that of itself therewouldbetroubleenougheveniftherewerenodangerorhindranceintheway:yetwemustgothroughorfallintothehandsoftheworldandthedevil.

Thereforereflectandactaccordingly:ifyouwillbeaChristian,letitbeso.Forthingswillremainastheyare:youwillnotmakethewayanybroader,andmustobservethatafewgohere,andthegreatcrowdthere.Butletthisbeyourcomfort,first,thatGodiswithyou;then,thatafteryouhavegottenthroughyouwillcomeintoabeautiful,wideplace.Forifyouonlyadheretothewordandactaccording to it, not according to sight, then he is assuredly with you, and soeffectively thatyourspiritwillovercometheflesh, theworldand thedevil, sothathecanaccomplishnothingthroughyourflesh,northroughtheworld,norofhimself.Fortheworduponwhichyourelythroughfaithistoostrongforhim,although itappears littleandwedonotsee it.Butheknowsverywellwhat itcan do, as he has often tested it and feltwhat a force and power it is, if onebelievesinit.ThereforetheprophetsoconfidentlyboastsinPsalmcxviii:"TheLordisonmyside:Iwillnotfear:whatcanmandountome?Theycompassedmeaboutlikebees;theyarequenchedasthefireofthorns;forinthenameoftheLordIwilldestroy them.Thouhast thrustsoreatme that Imight fall:but theLordhelpedme,"etc.See,hetoohasnothingelsethanthewordandfaith,thattheLordiswithhim,whomhestilldoesnotsee;buthefeelsindeedtheworldand the flesh thatmake hisway narrow and embitter his life.Yet he remains

firm,findshissatisfactioninthefactthattheLordiswithhimandapproveshiscourse,andheissurethathewillbeontheLord'ssideandconquer,thoughalltheworldshouldopposehim.

Wemustalsoavailourselvesof thisconsolation, thatwe learn tomake forourselvesoutofthestraitgateandnarrowwayawidespace,andoutofthelittlecompanyagreatcrowd,sothatwedonotstareatwhatwesee,butthroughfaithand the word look at the invisible, namely, that Christ himself and all theheavenlyhostarewithme,andhavegonetheverysameway,andinabeautifullongprocessionhaveprecededme toheaven, and that allChristendom till thelastdayarestilltravelingthesameroad.Forwherehegoesandstays,theretheymust all go and stay. Thus our way becomes light and easy, so that weconfidentlypassthrough;asChristalsoinvitesthitherandsays:Comeuntomeallye that laborandareheavyladen,Iwillgiveyourest; formyyokeiseasyandmyburdenislight;asifhemeanttosay:DonotbegrievedbywhatI layuponyouintheworld.Foritisayokeandaburdentotheflesh,andiscalledanarrowwayandastraitgate;butonlyadheretomeandIwillmakeitveryeasyandpleasantforyou,andgiveyousomuchstrengththatyoucaneasilygothatway;andnotonly so,butyou shall alsoexperience that itwillbecome lovelyandsweetforyou.

Forthisiscertainlytrue,ifwerightlylookatbothsides,thatbelievershavethe advantage, so that they ought notwillingly to exchangewith the ungodly.Althoughtheseliveinluxuryandthosemustsuffermuch;yetthesetroubleandworry themselves ten times as much as we do, with their poisonous, restlesshatred,andwithsomanyfruitlessschemes,howtheymayharmus,andallsortsofevilpracticesandtricks,withwhich theycriminate themselves,so that theystill havenogoodconsciencenor a real cheerfulhour, and theyare theirowndevil here upon earth; and yet they do not accomplish anythingmore therebyagainst us, than to befoul and oppress us somewhat, as much as God allowsthem.

ButthosewhobelieveinChristdonotneedthesecaresandtroubles,andcanstillhaveacheerfulheartandconscience.Althoughwearesomewhatdistressed,andthedevilannoysus:yethemustagainrefrain,andwearerefreshedbytheword, so that our burden and distress become sweet andwe have only half atorment, outwardly in the externalman; but they are doubly tormented by thedevil,theyhavetheirhellbothhereandthere,withperpetualtormentandunrestofconscience,ofmurderandblood,sothattheycannothaveanycheerful,good

thoughts toward God, although outwardly they may have a little joy andpleasure. So they are rightly served, as the Scripture says:DuplicicontritionecontereseosDomine,Lord,destroythemwithdoubledestruction.

See, thus the Lord means with all fidelity both to have us warned andcomforted,sothatwedonotcareifourlifeisembittered,andwemustseeandfeelsomuchvexationintheworld,becauseifwelookatitaright,itisonlyhalf-embittered, and through Christ, onwhomwe believe, everything in our heartbecomessweetandconduces to lifeandeternal joy.Whatharmsit then, if theoldAdamissomewhatworriedaboutit?

V.15.Bewareof falseprophets,whichcome toyou insheep'sclothing,butinwardlytheyareraveningwolves.

Hitherto the Lord has been correctly presenting both doctrine and life, andwarningagainstthatwhichiscontrarytoit,andinjuresorhinders.Inadditiontothathenowalsoaddsawarning,sothatwebewarelest,whilstallisrightbothindoctrineandpractice,teachersmaysecretlyariseamonguswhounderthenameandsemblanceofgenuinepreachersandofthegospel,mayintroducesomethingelse,andpervertandruinboththedoctrineandlife.

Foritcannotbeotherwisethanthatthetrue,pureteachingofthegospelmustoneveryhandbeattackedbythedevilinallsortsofways,bothexternallyandinternally, as Christ taught from the beginning; of this sermon: that he whomeans tobeaChristianmustconsider this; thathewillhaveasenemies, first,thosewho are outside ofChristendom,whowill oppose, hate and injure him,strikingandthrottlinghim,oratleastreviling,cursingandcondemning;anditissettledthathewhohasnohaters,revilers,andpersecutorsisnotaChristian,oratleasthasnotyetprovedhisChristianitybyoutwardactandconfession.For,assoonashemakesaprofession,theworldbecomeshisenemy,andifitcanitwillsurelykillhimforit.ThesearenowopenenemiesandoutsideofChristendom,thateveryonecanseeandreadilyfeel.

But in addition to these (Christmeans to say here), youwill have anotherkind of enemies that are notwithout and deny the doctrine, butwho growupamongyou,bearandboastofyourname—these,firstofall,dothegreatharm.Fortheothers,thoughtheymakeagreatado,cannotdomorethantakebodyandgoods; butmy heart andmy faith they cannot take fromme by violence.Butthese are not after body and goods, but let me keep what I have; but theycunningly reachafter thedoctrine, that theymay take the treasure itselfoutof

my heart, namely, the dear word, on account of which we suffer persecutionfrom those enemies. This is indeed a lamentable business, that thosewho arecalled our brethren, and profess also theChristian doctrine, set themselves upagainst us and under the same name set aside the true doctrine and introduceanother;asSt.PaulalsowarnshisEphesians,andpredicts(Actsxx.):Ofyourown selves shall men arise, speaking perverse things, etc. That is (I say)especiallyalamentablethingthatthoseshoulddoitwhoareamongusandofus,whomweregardasupright,andagainstwhomwecannotprotectourselvesuntiltheyhavebeguntodoharm.

This is the persecution in Christendom that was predicted throughout theScriptures,andhaslastedinfactfromthebeginningoftheworld.ForsoitwaswithMosesamonghispeople,yes,Jacob,IsaacandAbrahamintheirfamilies,andAdam,whohadonlytwosons,yetoneofthemhadtoinstigatemischief.

And I think we have now had sufficient experience of it ourselves. Howmany there were who at first held with us and began [to follow] the gospelagainst thepope, so that it seemedas thoughwewouldhave thewholeworldwithus?But justwhenwewere about to carry everythingbeforeus,ourownpeoplefalltoworkanddousmoreharmthanalltheprinces,kingsandemperorscouldhavedone.Well,whatshallwedoaboutit?Theydousgreatinjury,andbesidesstrengthenourenemiesagainstus,whocryout,Thereonecanseewhatour teaching is, sincewe are not a unit among ourselves, and theHolyGhostcannotbewithus, sinceweourselvespersecute,abuseand revileoneanother,etc.Wemustendurethis,thattheenemiesbestrengthenedbythisscandal,andwebeweakenedandreviled,andthushavebothourenemiesandourbrethrenagainst us, so that in fact there is no greater tribulation in Christendom, inexternalmatters,sofarasourteachingisconcerned.

Sincenowwemustalwaysexpect this,andcannotavoidit,Christgivesusalongwith this sermon, both a consolation and awarning.The consolation is,thatwearenottobealarmed,ortotroubleourselvestodeathinregardtothiswretchedtribulation,asweseeandfeelit,thatwewhoconfessthewordofGodarenotaunitamongourselves;but,taughtbyhisword,saythusinresponsetoit:ThatIknewverywellbefore,whenIwantedtobeaChristian,thatitwouldbe justasmyLordChristbeforehandpredicted, that Imusthave twokindsofenemies,bothfromwithoutandalsofromwithin,frommyowndearestfriendsandbrethren.Therefore this shall not frightenmeoff andmakeme apostatizefrom the doctrine, as if it were to be wrong for the reason that those set

themselves against me who have beenmy brethren.Why, Christ himself hadJudas,hisbetrayer,withhim,andwhathetaughtanddidwasnotfalseorwrongbecause his dearest disciple deserted him and did themischief. Therefore,wemustnotmindourJudases.

But thewarning is, thatwe should certainly expect this anddiligently takecareandbeonourguardthatthesepartiesdonotdeceiveus,butwemustarmourselvesagainst themandlearn toknowthem.Forbyhissaying:Beware,hemeanstoteachthatwearenottobeyieldingorimpatient,buttoopenoureyes,be wakeful, cautious and wise. For against those external enemies we neednothingmore thanpatience, thatwemaysufferwhat they layuponus,andbefirm;buthereitavailsnottosuffer,oryield,buttobewareandseetoitthatIdonot entrust a word even to my brother in confidence, but look with sharp,wakefuleyesonlyattheword,andtrustnomanwhoisnowwithme,whotodaycanpreachwithme,butto-morrowperhapsagainstme.Andnooneshouldthinkhimselfsafe,asnotneedingthisexhortation.For it issuchadangerous,subtletemptation,thateventhemostspirituallymindedhavetroubleenoughtoavoidbeing deceived by it. But the rest, that are secure and careless, cannot at allpreventtheirbeingmisled.Thereforehedoesnotwithoutreasonaddtheword:Beware. For the semblance and name is too attractive, so that no one canrecognize it (asweshallhear)whodoesnothave thecorrectunderstandingofthewordofGod,andbesideswithalldiligencegivesheedtoit,andletsitbehissupremecaretoholditpureandundiluted.

Forseehowhedepictsthem,thefalseteachers,accordingtotheirappearanceand aspect. In the first place he gives the name, that they are called and areprophets, that is teachers and preachers; and are proud of it that they are nototherwise called or regarded, have just the same ministerial office, the sameScriptures,andthesameGodwhomtheyboastofastheothers;andyettheyarefalse prophets. For he is speaking here of thosewhopreachbyvirtue of theiroffice.Fortheothers,whoactwithoutofficialauthority,arenotfittobecalledfalseprophets;buttrampsandscamps,thatoughttobeturnedovertotherabble,and are not to be endured, (even if they do teach aright,) when theywant tointerferewiththeofficeandsphereofothers,inviolationofestablishedorder;orsecretlyandthievishlytocreepintocorners,wherenooneunauthorizedoughttooffer a sermon of his own, or to insinuate himself, although hemay hear andknowthatthepublicpreachingisfalse,asheisnotresponsibleforthat.ForGodestablishedthisoffice,asothers,sothatwearenottoactcontrarytoit;buthe

whodoesnotrightlydischargeitwillhavetoanswerforhimself,andwillsurelyfindhisjudge.

Secondly, says he, that they come in sheep's clothing, so that one cannotblame them, nor outwardly distinguish them from other true preachers. Thesetwo things it is that doharm, that theyhold the trueoffice, andbesides comewithsuchbeautifulattireandsemblance,thatonecannotsayanythingelsethanthat they are true, pious preachers, who seek every one's welfare; as theycharmingly profess, and can swear to it, handling only the name andword ofGod. This spreads very rapidly and hurries the people violently along, like aflood,sothatonecannotresistit.Forwhoisthereamongtherabblethatcanordaresethimselfagainsttheseandrebukethem?Yes,whoknowshowtoguardhimself against them, since they come with God's name and word (as theyboast)?

ButChristherewithwarnsusagainstboth,sothatwearenottobeinfluencedbythefactthattheyholdtheoffice,althoughthisisnecessary,andbelongstoapreacher;butnooneistherebyassuredthatheisthereforetobelievehim,asifhecouldnot in theofficebeascoundrel:as it isnotunusual in theworld thattherebe inallofficesandgrades insocietymanyscampsand lowfellows thatabuse their position. They may be called prophets indeed (says Christ); butbeware, and see to it that they are not false prophets. In likemanner, be notmisled,iftheycomeinsheep'sclothingwiththepreciousnameandsemblance.For here you are told that under that there may be hidden a ravening wolf.Thereforebeware again that the sheep's clothingdonotdeceiveyon.For theymust allwear thatbeautiful coveringand semblance if theyare todeceive thepeople.

And this is just the difference between these secret and the other openenemies.Forthelatterrushinamongusopenly,sothateveryonereadilyknowsthem;butthesecomeamongusinthesameofficethatwehave,employalsothesameScripturesandwordsforappearancesake;buttheycome(saysChrist,)oftheirownaccord;thatis,althoughtheyhavetheoffice,vetthevbringthewordanddoctrinethatGodhasnotentrustedtothem,nordidhesendthemforthat,buttheirowndreamsanddevil'sdoctrine,adornedwithGod'sname.Thereforebe especially warned against the sheep's clothing, so that you trust no one,howevergreatashowhemakes,but lookonlyat theword,whetherherightlyhandlesthat,orundercoverofitissellinghisownwares.

See,ifwewouldnowacceptthiswarning,andregulateourselvesaccordingtothewordsofChrist,wecouldeasilyguardourselvesagainstallfalseprophetsandpreachers.Butthattheyaresorapidlymultiplyingisowingtothefactthatwewhohearthetruegospeldonotearnestlyacceptit,donottakecarethatwetrulyhaveandholdit;movealonginsuchasleepy,lazyway,asifwecouldnotgo astray.That is the reasonwhywe are deceivedby this excellent showandsemblance,beforeweareawareofit.Forassoonasanothernewteachercomesandbegins,thentheword:attendite,beware,isforgotten,withwhichweoughttobeequipped,andweoughtsotohearevenoneasthoughwedidnothearhim,butwerelookingatandattendingtothewordalone.Thosearetrifling,unsettledspirits, that lookonly into thepreachers'mouths,andsuddenly runafter them,through curiosity thatmakes themeager for novelties, so that they think:O, Iheard thatonebefore,nowImusthear thisone too,he isa fine, learned,holyman, etc. There the devil has already gained a foothold, and ensnared thembefore they are aware of it, drives and leads them as he pleases, from oneconspiracyintoanother;asSt.Paulsaysofthese(Eph.iv.14)thattheyarelikeareed,tossedtoandfro,andcarriedaboutwitheverywindofdoctrine.Ifto-dayorto-morrowsomeoneelseappears,theyrushafterandlistentohim.

The reason is, they have no certain understanding in their heart of God'sword,havelittleregardbesidesforthegospel;think,iftheyhavehearditonceor twice, that theyknow itandnowhave it all: theyare soon tiredof it,opentheireyesandearsifsomeonecomesthatbringssomethingnew;andithappenswith them, as with Adam and Eve, misled by the serpent; who gazed at theforbidden treeand imagined thesebeautiful thoughtsagainst thewordofGod:Whyshouldwenoteat just fromthis tree?because thuseagerandcurious, sothattheybecametiredofalltheothertreesinthewholeofParadiseandgazedonlyatthisone,etc.

Butif itwereaseriousmatterwithusinregardtothegospel,andwewerecarefully living soas tokeep the treasurepureandclean,wewouldnotbe soeasilydeceived.ForIhopeindeedthatnofactiousspiritshallsoeasilyupsetme,becauseIknowthatthegospelistrue,andIwouldnotliketoloseit.Butifsomeone comes in beautiful sheep's clothing, I will not look at his mask, as if Iwanted tohear something elseornew:but [I ask]whetherhe agreeswithmygospel.Ifnot,thenthankGod,Iamthoroughlyassuredthatheisafalseprophetandaraveningwolfunderhissheep'sclothing.

Thus the devilish spirits have the twofold advantage, that we are such

heedless,secureandfrivolouspeople,and theycan trick themselvesout in thebeautifulwoolof thesheep.Forbysheep'sclothinghemeansnotbadconductandgrosssin,asoftheheathenandunchristianpeople;butthe'excellentnameandreputationofrealChristians,thathaveholybaptism,sacrament,Christ,andeverything that belongs to Christ. Theymust bring all this along. For no onemust come along and say:This I say; but thus:Dear friends, thisChrist says,hereyouhaveGod'swordandtheScriptures,thisyoumustbelieve,ifyouwishtobesaved;hewhoteachesotherwisedeceivesyou,etc.;theymakeuseoftheprecious name of Christ, and God, and the awful, grandwords: God's honor,truth,eternalsalvation,andwhateverotherwordslikethesetheretobelonging.Ifnowanyonehearstheseexcellentwords,andissoearnestlyexhortedinviewofhissoul'ssalvationanddestruction,hebecomesalarmed,andsurrendershimselfatonce,ifheisnotwellfurnishedanddecidedagainstit.Foritcutslikeasharprazor,andstrikesthroughbodyandsoul.Thatisapartofthesheep'sclothing.

Besides, they embellish themselves with wonderful works and ways, goaboutingraycoats,lookmorose,andleadahard,strictlifewithfasting,bodilymortifications, hard couches, etc., and do riot live at all like other ordinarypeople. That makes again a great impression, and captivates the peopleadmirably,sothattheyfallinbycrowds;andsuchavillainwithasinglesermoncanmislead awhole city that has had theword ofGod for a longwhile, andmakethemforgetin.anhourwhattheyhaveheardfortenyears;sothatevenI,ifIwished,wouldeasilyundertakeintwoorthreesermonstopreachmypeoplebackagainintothepapacy,andgetupnewpilgrimagesandmasses,bymeansofthis show and special sanctity. For the rabble is, as was said, easily therebypersuaded,andatanyratecuriousandeagertohearwhatisnew.

See, thusmust theyembellish themselves,both indoctrineandpractice, sothat they employ the same words that we hear, and along with this lead abeautiful attractive life; as nowour anabaptist sectaries, in fact,misleadmanypeoplebycryingoutthatwedonothavetherealgospel,becauseonemayseethatityieldsnofruit,andthepeoplecontinuetobebad,proud,avaricious,etc.;thattheremustbesomethingmorethanthemerewordandletter:theSpiritmustdoit,andtheymusthonestlystrivetolivebetter;ifitwerethewordofGoditwould surely also produce fruit. Then they go on and say they have the trueunderstanding,andtherightfruitsandlife.Ifasimple,inexperiencedmanhearsthis,hesays:O,thatisreallyso!letshimselfthusbecarriedawaybythetakingwords: Spirit, and fruits of the Spirit. Then they go further, and say:Hewho

wantstobeaChristianmustnotshareincivilauthority,orbearasword,orhaveanythingofhisown,asitiswithus;butheisatrueChristianwhoprovesitbyhisworks, forsakeseverything,doesnotacceptanysecularauthorityand rule;dresses inagraycoat;suffershungerandsorrow,etc.These theycall fruitsoftheSpirit.See,thesearenothingbutsheep'sclothing;withthesetheycarryawaycrowdsofthepoorpeople.

Whocannowrecognizethewolfunderthisandguardagainsthim?Answer:Iknownoothercounselthan,asIhavesaid,thateveryonefirstseetoitthatheissureofhiscaseandofthedoctrine,andhavesosettleditinhisheartthathecanadhere to thedoctrine,althoughheseeeverybodyuponearth teachingandlivingotherwise.ForhewhowishestogetalongsafelymustabsolutelynotlookatanyoutwardmarksinChristendomandshapehiscourseafterthem,butmustlookalonetothewordthatshowsthetruewayoflivingthatavailsbeforeGod.As,forexample,theprincipaltopicandsumoftheChristiandoctrineisthis,thatGodhassentandgivenhisSon,Christ,andalonethroughhimforgivesusalloursins, justifiesandsavesus.Thatyouare tocling to,andnothingelse.Then, ifyoulookabout.you,youwillseeagreatvarietyofdissimilarpersonalitiesandmodesofliving,thatoneisaman,woman,master,servant,prince,subject,rich,poor,representingthevariouscallingsorofficesthatareintheworld,andallsomixedup together that Icanseenothing thathasapeculiarappearance [aboutanyofthem].ButasIamsosettledinmind,andknowthatmaintopicinwhichIhavethewholesummedup,myheartconcludesthus:SupposeIseeahusbandor a girl, master or servant, learned man or layman, clothed in gray or red,fasting or eating, looking grave or laughing; what have I to do with that? Inshort,whatthatdifferenceisthatIsee[inthem],thatisallthesametome.ForIunderstandthis,thatamaidinareddress,oraprinceinhisgoldengarment,canbejustasgoodaChristianasabeggarinagraycoatoramonkinawoolenorhairshirt;andIamwithsuchanunderstandingsafeagainstallsortsofexternalmasks.

Buthewhodoesnotholdthismaintruth,orknowhowtoregulateeverythingbyit,cannotavoidbeingdeceivedbythesemasks,whenheseesonehappywithhiswifeandchildren,orsplendidlyandrichlydressed,etc.,andanotherlookingdemure,fastingmuch,barefoot,andinagraycowl,andheconcludesatonce:O,thatisaholyman!theothersareofnoaccount;andkeepsgapingthusafterthemasks, out of humor; is not smart enough to say:Can there be a rogue lyinghiddenunderthegraycoat?asaChristiancanconcludeandsay:Dearmonk,if

youwearyourgraycoatnotofnecessity,butwiththepeculiarnotionthatyouwill be regarded by others as something peculiar, then you are a desperate,doublescoundrel,makingthepeoplegapebyyourpretendedsanctity;otherwiseyouwouldhavetosay:Ifafanner,whoisploughingormanuringuponhisfieldisjustasgoodaChristianasI,andwillgettoheaven,whatdoIwantwithmypeculiarwayofliving?

But,asIhavesaid,thegreatcommonmasshankersafterthesemasksthatfilltheireyesandmakeaspecialshow,sothatitamountstonothingifonepreacheslong against them.Andwe are besides naturally inclined to this doctrine andworks. For it iswell pleasing to reason,which always likes to dealwithGodwith its own works. Thus it happens that the devil through these teacherspromptsandagitatesuntilhehasquitepersuadedus.

Butwewhowanttogosafelymustbeforeanythingelseseetoit,asIhavealways taught, thatweare firmly rooted inourmainpoint, concerningChrist;thenwe can correctly judge concerning all outwardmasks and styles, and theSpiritwill duly teach and lead us.Thus every onewill find enough real goodworkstodoinhiscalling,ifhewantstobepious,sothatheneednotseekforanythingspecial.

For, are you a prince, judge, husband, servant, maid, etc., and are you topracticeandproveyourfaith,tofillyourplaceandcallingproperly,anddowhatisright:thenyouwillsurelygetsomuchtodoandtowork,thatnoCarthusianwillhaveaharderordertoworkforthanyou.Forwhatsortofgreattroubleandhardworkisthat,forhimtowearagraycoatorhood,orwalkinwoodenshoes,ormortifyhisbodyalittle,ifhebesomewhatstrict,andyetalongwiththatlivewithout care andworry, and have enough to gormandize and guzzle?But thisonemust eathisdailybread in the sweatofhis faceandwithhardwork, andmustletnotalonehisbodybutratherhisheartbeplaguedbythewickedworldandhisneighbors,andexpectandendureallmisfortune,discordandaffliction;sothatatruecitizen'scalling,conductedinaChristianway,ismorethanaten-foldCarthusianorder;exceptthatitdoesnotmakeashow,likethemonk,whowearsahood,isseparatedfromthepeople,etc.,andyet,ifweopenoureyesandrightlycompare the two,evenreasonmustcometo thesameconclusion.Thusalsoaprince,althoughhewearsgoldenchainsandacloakofmartenfur,butispious,yetheisunderthemartencloaksuchaplaguedandmiserableman,thatyou cannot find his like in any monastery. Thus go through all offices andcallings.Ifyoufindapiousmanorwoman,youneednotlookthereforamonk

oranun;forheorsheisalreadymonkornunenough,andislivinginaharderorderthanallthehoodandtonsurewearers;yes,itisalltomfoolerybeforeGodwithallthemonksandhermits,incontrastwithapiouschild,servantormaid,whoisobedienttoduty.Onlydowhatapiousmanorwomanoughttodo,thereyouhavearulethatishardertofollowthantherules,hoodsandtonsuresofSt.Francis and of all the monks, which cover rather a scoundrel than a piousChristian.

Butproudreasonwillnotlookatthis,butdisregardsitandthinks:Othatisacommonaffair,thateveryonemayhaveathome!gapesaftersomethingelsethatisstrangeandodd,looksinwonder,followsthecontinualbawling;whichisallamerefalseshow,withwhichtheycomealongandsodressuptheirtriflingwayoflivingastoputcontemptuponallelsethatareGod'sordinancesandcallings,asiftheywereofnoaccount.But'itisallowingtothis,thatwedonottakeholdof the word of God with real earnestness, or we would soon say: Let theCarthusianscomeon,andtheAnabaptists,thedevilhimselforhismother,theycouldnotmakebettercallingsorwaysoflivingthanGodhasmade.

Thereforewemustcounteverycallingasexcellent,high,divine,whetheritbe that of a pious husband, servant, maid or faithful laborer, and could thusrightlyjudgeaccordingtothewordaboutallworksandcallings,andeveryonecouldrightlyteachandlive,andeverythingwouldmovealongsplendidly.ThosewouldbetherightcallingswhichGodhasorderedandestablished,andwhichheapproves; and ifGod granted thatwe could bring it to pass that a citywouldhave many of these pious citizens, women, children, masters, servants andmaids,weshouldhaveheavenuponearth,andwouldneednomonasteries,andshould have no need of fasting, or praying and singing all day long in thechurches,butsimplyofdoingwhattheirvariousofficesandcallingsrequire.

Thusyouseewhatthekindsofsheep'sclothingarewithwhichtheysetthepeoplegaping.Butwhataretheyinsideandinfact?Nothingelse(saysChrist)than raveningwolves.That iswhat they seek, the desperate scamps, that theywith a beautiful show of doctrine and life may ruin and destroy souls. Notoutwardly,asthetyrantsandpersecutors,whodestroylifeandproperty;also,notasthepreachers,whopubliclypreachagainstusandcondemnourdoctrine,etc.:but inwardly, that they secretly tear away the treasure of our heart,which hasnowbecomethethroneorkingdomanddwelling-placeofGod.Thatis,alltheirscoundrelism that they so adornwith doctrine and life, aims at destroying thefaith and the foundation article concerning Christ; as now the Anabaptists

outwardlybearourname,andindeedacknowledgethatwehavethegospel,withthe word and preaching; but there follows (they say) no fruit. Just with thisword:Nofruit,theyturntheattentionofthepeoplefromfaithtoworks,andtheypushasidethemainthing,whichisfaithinChrist,andtheyleadusawaysothatwearetolookaloneatthefruits;iftheseappear,thenitisthetruegospel,andviceversa;and theirwhole teaching is nothing else than that onemust dohisutmost and make a display with the fruits, have no private property, forsakeeverything,etc.;fallbackagainupontheirworks,andplacetheirconfidenceinthem,astherebytobesaved.Andwhatistheworst,theydonotteachthetruefruits,which the gospel teaches and demands after faith, butwhat they dreamabout and imagine; say nothing about how every one is to follow his callingproperly and faithfully, and abide in it, but just the contrary; lead the peopleawayfromthesecallings,teachthemtoforsakethemasworldly,andrunawayfrom them, and look at something that is peculiar; lookmorose, live severely,stopeating,drinking,dressinglikeotherpeople, let themselvesbetorturedandkilledwillinglyandwhennotrequired.Else(saythey)thegospelyieldsnofruitinyou, andyou are still noChristian, althoughyouhave longbeenbelieving,etc.AndthesetheirdreamstheyadornwiththeScripturesandquotationsfromthe gospel, though Christ never taught or required this, neither by word norexample,thatwearetorunawayfromthecommunity,forsakeeverything,havenothingofourown,exceptwhen itbecomesnecessary thatwemusteitherdothisorgiveuphisword.Thereforeyoumustnotforsakethesethingsbeforeheordersyou,oryouareforcedtodoit.Ifitcomestothat,thensay:BeforeIwillforsakeChristand thegospel, rathermaygowife,child,bodyandgoods,sun,moon,andallcreatures.ButapartfromnecessityyouhaveGod'scommand,thatyouaretoloveyourneighbor,serveandhelphimwithbodyandgoods,inlikemannertoloveandruleyourwife,child,domestics,notrunofffromthemanddesert them, as these [fanatics] do, against the word and ordinance of God,altogetherwithoutnecessity,andyettheywanttoboastofthegreatfruitsofthegospel,asspecialsaints.

Learn thus to recognize these spirits, as they under the sheep's clothinginwardly raven, and take away the faith, lead you from Christ back uponyourself, and call this fruits of thegospel,which they themselves imagine, bywhich they destroy the real fruits. That is what these ravening wolves are insheep'sclothingthathavealwaysbeeninjuringChristianity.Hithertotheyhavebeen calledmonks; now they areAnabaptists, as a new sort ofmonks; in oldtimes theywerePelagians, Ishmaelites,Esauites,Canaanites.For this faithhas

continuedsincethebeginningoftheworld;andalthoughtheseAnabaptistsmaygetoutoftheway,otherswillcertainlycome.

In short, monkery will endure as long as the world stands, although withother new names and methods. For all that go about getting up somethingpeculiar, beyond faith and ordinary callings, these are and remain monks,althoughtheydonotusethesamekindofstyle,clothingormethods.It is truewecaneasilybeonourguardagainstthesethatgoaboutwithhoodandtonsure;fortheyarenowsufficientlymarked,sothateveryoneknowsthem.Butbewareofthenewmonks,thatdonotwearhoods,butyetstartsomeotheroddnotions,pretendgreatdevotionandsanctity,withdemurelooks,graycoats,andastrictmode of living; they say, one must not wear satin or silk, red or variegatedclothes,justasthosemonksalsotaught,sothatstillitismonkeryallthesame,onlywithadifferentmask.Therefore, theartistshavehit itexactly,whentheypaintthedevilinamonk'shoodwithhisdevil'sclawsstickingoutbelow.Forhehasbeendoingnothingelsefromthebeginningoftheworldthantomisleadtheworldbymonkery.

V.16-20.Yeshallknowthembytheirfruits.Domengathergrapesofthorns,or figs of thistles? Even so every good tree bringeth forth good fruit; but acorrupt treebringeth forth evil fruit.Agood tree cannot bring forth evil fruit,neither can a corrupt tree bring forth good fruit. Every tree that bringeth notforthgoodfruitishewndownandcastintothefire.Whereforebytheirfruitsyeshallknowthem.

Since theLordChrist haswarnedhis followers to hold firmly to his doctrine,and to beware of their beingmisled by otherswho under sheep's clothing areraveningwolves:henowinstructsthemalso,asanadditionalwarning,howtheyaretorecognizethembytheirfruits,andheusesanillustrationinplain,simplewordsthatevenachildcanunderstand.Fornooneissosimpleasnottoknowthatathorn-bushbearsnofigsorgrapes,etc.Buthoweversimplethewordsare,yetnooneseeshowmuchtheymeanunlesshediligentlyconsidersthewordofGod.Butitalldependsuponthis,thatweunderstandwhathemeansbyagoodor bad tree or fruit. For it is easily said:This is a fig-tree or a thistle, a goodappleorasourwildplum,andwiththeeyesandreasonitcanbeeasilyseenandunderstood;butasChristhereusesit,thereisnootherwaytoexplainitexceptbyspiritualcomprehension,accordingtoGod'sword.Forweheardabovehowthese same false teachers employ such semblances and smooth words, thatreasoncannotjudgethem,orguarditselfagainstthem.Yes,itisjustthatkindof

doctrineandlifethatgrowsoutofreasonandsuitsit,andisnaturallypleasingtous,becauseit teachesaboutourowndoingandworking,whichweunderstandandcando.

Byagoodtreethatbringsforthgoodfruitismeant,inshort,onewholivesandconductshiswalkandconversationaccordingtothewordofGod,pureandsimple.ForhemeanstotellhereafteralsoofmanywhohaveheardthewordofGod,andalsosay:Lord,Lord,andbesideshavedonemanywonderfulworks,and yet are false and hypocritical. Thereforewemust here completely silencereasonand follow thewordofGodalone,and then infer, ifwewish to judge,about lifeandworks, thatwemayknowwhatGod'swordcallsagood treeorgood fruits. For this is toomuch for reason, (as I said,) if it sees amanwhowearsnothingbutagraycoat, fastseveryweek,as thePharisee in thegospel,yeswhoalsodoeswonderfulworksandmiracles,thatheshouldnotbeagoodtreewithgoodfruits.Foritcannotlookanyhigher,orthinkandunderstandanybetter, is badly caught by it, so that it concludes hewho leads a different lifefromotherpeople,hemustbeapeculiar,holyman;sheseesnot,theblindfool,thattheseworksareallstillfar,farfromthewordofGod.

Andifyounowask:Whencedoyouknowthattheseworksaresopreciousasyoumakethemouttobe?itcangivenootheranswerthan:Ithinkso.There,go to thedogswithyour thinking, if I am to trustmysoul's salvationupon it.Theruleis:youmustknow,andnotimagineorthink,andyoumusthaveasurebasis andevidence from thewordofGod, so thathe is satisfied, andyoucansay:Theworkiswelldone,thecallingiswellpleasingtoGod,thatIknow;notaccordingtomyownlightorstar,sothatitappearsgoodoreviltome;butthatis decided by theword and command of God. It does not seem tome that ahusband,orwife,orprince,orjudgeisasholyasonewhocreepsintocornersorgoes into the wilderness: but it does not avail to decide according to mythinking;andalthoughsomeoneshouldexorcisedevilsanddoallthemiraclesthattheapostlesdid,Iwouldratherbeservanttoashoemaker01adishwasheraccording to God's word, and I will consider this calling superior to yourthinking,even ifyoucould raise thedead.Thereforeadhere to it thatbringingforthgoodfruitsmeans thatkindof lifeandgoodworks thatare in the lineofGod'swordandcommand.

Thusthesewords—bytheirfruitsyeshallknowthem—aregivenasatokenandsetasasignwherebytheycanbejudgedandrecognized.Ifwearedeceived,itisnoone'sfaultbutourown.Forhehasnotleftusindoubt,buthasdrawnthe

pictureclearanddistinct. Ifyoucannot judge them(sayshe,)becauseof theirsheep'sclothing, thenobserve their fruitsandworks,whether theseareuprightandgood.

Yes, (you say,) how am I to recognize these? they toomay themselves bedeceptive. - Answer: You surely know what God's commands are; then seewhetherthevagreewiththem.ForIwillassuredlywarrantyouthatnocaptiousspiritwill comewithoutmaking it perfectly sure and leaving a stench behindhim that onemay see that the devil has been there; and there has never yet afalsedoctrineorheresymadeitsappearancewithoutbringingthecharacteristicmarkalongwithitwhichhehereindicates,thatithasproposedotherworksthanthosewhichGodhascommandedandordained.Thatnowtheworldismisledisowing entirely to its following wild reason and neglecting the word of God,payingnoattentiontowhathecommandsandgapingafter thepretenders, if itonlyseessomethingodd.

Hewhowishes to judge rightly here, let himdo asChrist teaches, and setbefore himself their works and fruits, and contrast them with the word orcommand ofGod, and hewill soon see how these coincide.Look at the veryholiestCarthusianmonkwithhisstrictorder,andSt.Paulontheotherhandwiththetencommandments,andyouwillseethatSt.Paulpreachesinthisstyle:IfyouhaveChristthroughfaith,thenleteveryonebeobedientandsubjecttotheauthorities,andexerciselovetowardoneanotherinallcallings.See, thereyouhave a true mirror of a Christian life, according to God's command andordinance.Incontrastwiththiscomesthatfactiousspiritandsays:Othatisofnoaccount!Therearemanybadpeopleinthe[different]callings,anditisallaworldlymatter, etc.; ah,wemust seek somethingbetter.Sohegoesalongandmakes somethingpeculiar andodd, comesparadingalong in ahoodor agraycoat;thatmustnowbeagrandlifeandaperfectcalling.

But if you are firmly rooted in God's word, you can soon judge and say:WherehasGodcommandedyoutogetspecialcallingsandworksinoppositionto the common callings that he has ordained? I knowverywell that there aremanybad fellowsandpiouspeople inall callings;butwhatconcern is thatofminehow theyabuse them?Iwill still abideby theword that teachesme thatsuch callings are good, although there are bad people in them.That iswhat Ilookatandregulatemyselfby;andbecausethecallingisgood, theworksandfruits, performed according to the word of God, just as the calling demands,mustalsoberightandgood.ButbecauseyourcallinghasnowordofGodforit,

theworks,doneinthecalling,cannotbegood,andbothtreeandfruitarerottenandofnouse.

Thusyouhavea sure judgment, that cannotdeceiveyou, asChrist teachesyou,toknowthembytheirfruits.ForIhavealsoreadaboutallthehereticsandfanatics, and have found that they one and all every time put forth somethingdifferent fromwhatGodhadorderedandcommanded,oneon thissubjectandanotheronthat.Oneforbadetoeatallkindsoffood;anothermarriage;thethirddenounced the civil authority; and each one took up something peculiar tohimself,sothattheyallmustwalkinthistrack.

Thereforeitlies(asIhavesaid),entirelyinthis,thatoneproperlyknowsandholdsthedefinition,whatChristcallsgoodworksorfruits,namely,thatagoodworkisthatwhichisorderedorcommandedbythewordofGodandiscoveredbythatcommand.AsamarriedwomanwhoispiousanddeportsherselfrightlycansaythisandboastthathercallingiscommandedbyGodandhastheright,pure,unadulteratedwordofGod,andheartilypleasesGod.Thereforeherworksare all good fruits ; so that one is to judge anddecide a thing to be goodnotbecausewethinkso,butbecauseGodsayssoandpronouncesitgood.Adheretothis, and you cannot go astray as theymust do. For the judgment stands, thattheycannotteachanyproperfruits.Godalsothinksthesamewayaboutthis,sothat theymust preach nothing else than about purely invented juggleries; and,becausetheydespiserealfruitsandworks,asnothavinganyspecialshowaboutthem,he toodespises their foulworks that theyput forthwithgreatshow,andpresumetodothingsbetterthanhehasdone.

Itisaproverb,inventedbythepriests,andIthinkthedevilhimselfmockedthemwith it:WhenourLordGodmadeapriest thedevilwas lookingon,andwantedtoimitatehim,andheCmadethetonsuretoobroadanditturnedoutamonk;thereforetheyarethedevil'screatures.Thatissaidbywayofajoke,butit is nevertheless the pure truth. For where the devil sees that God ordersobedience and love to one another, and constitutes an excellent, spiritual littleassemblage,hecannotrefrainfrombuildinghischapelorbeershopalongsideofthechurch,andalsoafterwardsteachinghismonkery,poverty,graycoats,etc.,sothatalwaysthemonksarethedevil'spriests;fortheypreachthedoctrineofdevils(asPaulalsocallsit)wroughtoutoftheirownimaginings,andtheyclaimtobewiserthanGodandtodohisworkbetterthanhedoes.

ThereforeChrist nowmeans to say: If youwish to know and judge them,

keeptothepurewordofGod,thatyoumaybesurewhattherightfruitsareandsee how they accordwith them: thus youwill surely find that they teach andpracticeotherwisethanasGodhascommanded;fromthatyoucancertainlyalsotest the tree, that it is not good; and they consider this a coarse, childishcomparison.Canonegathergrapesfromthornsorfigsfromthistles?Yes,verywell, (they think)shouldnotwebeable todo that?Whyonemaygatherpuresugar from them.For theseworksareby farmorevaluable,according to theirnotion,thanthoseGodhasordered.Butlookatthetwokindsoftrees,thevineorfig-tree,andincontrastthethorn-bushorthistle.Thistlesandthornsmayalsobloom,butwhatkindoffruitdotheyproduce?Butthefig-tree,however,issuchasimpletree,makesnoboastofitsfruitsorleaves,putsforthnoleavesbeforethefruitisathand,butbeforeyouareawareitproducesfruit.Soalsothevine,itismorecompletelydestituteofshowandglorythananyothertree,amerethin,weakwood;yetitbearstheverysweetestgrapes,betterthananyothergrowth,whilstother treesplume themselvesupon their leavesand flowers, so thatoneshouldthinkthattheywouldyieldpuresugar;andyettheyproducenothingbutthesesourfruitsthatareofnouse.Thusalsoherethesehavetheshowandmakearacketwiththeirboastingofspecialworksasiftheyaloneweredoingit:andwhen the bloom is over, there are nothing but medlars that are quite full ofstones,neithernourishingnorfeedinganybody,orthistleheadsthatonlyprickorscratchifonetakesholdofthem.ForifonecontrastswiththemthecommandofGod,whetherGodhascommandedandorderedtheseworks,andwhethertheyhavebeendonefortheserviceandbenefitofaneighbor,itisseenthattheyareof no account and only hinder the real good works. Again, as to the othercallings,theymakenoshow,donotshineandglitter,andyettheyyieldtheveryfinest, best fruits, and cause the greatest benefit upon earth, but [theydo this]beforeGod,andbeforethosewhoareenlightenedthroughspiritualeyes,sothattheycanrightlylookatandjudgethematter.

Thereforehenowspeaksthus:Canonealsogatherfigsfromthorns?Asifhewould say: Itmay bloom beautifully, butwait a little, and seewhen the timecomestogatherthefruitwhatyouwillfindthen.Fornothingmorewillcomeofit than that people are thereby deceived that have been waiting for large,valuablefruit,andyetfindnothingwhichtheyorotherscancomfortthemselveswith or enjoy; besides the harm is done, that even the very highest reason isdeceived and misled by this phantom, gotten up by the devil, which has notGod'swordandsoundunderstanding,but follows itsownnotionanddevotionandsupposesifthispleasesit,thismustalsopleaseGod;butitshouldbeturned

the otherway, so that I am glad to hearwhat pleases him, although there arevexatiousthingsinallGod'scallings,andbesidestherearemanybadpeopleinthemthatinjurethesefruits,justlikemiserableworms.

Andthiscomparisonheconcludeswithacommonsayingwhichhewasfondofusingelsewhere:Everygood treebringeth forthgood fruit, andanevil treebringethforthevilfruit.Butwhatistheneedofteachingthisinsomanywords?Whodoesnotknowthisalready?Whyablindmancouldtellitbythebush;andhethinksussuchfoolsthatwedon'tknowthis?Well,hewhoknowsit,lethimknowit;butwearewillingtolearnitandremainChrist'sscholars.For,aswassaid,itisnotsuchaneasyarttodecideinregardtothisdoing,ofwhichChristisspeaking.Butthissayingservestocomfortandstrengthensuchasareinthosecallings that reasondoesnot consider desirable or respectable, so that there ismuchvexation in themandmuchevil isdone in them,bywhichmanypeopleare startled, so that they are considered dangerous, as if one could not easilyserveGod in them, etc.; with this St. Augustineworried and plagued himselfgreatly, evenwhenhewas alreadyagreat doctor, so that hewouldhavebeengladtoseeeverythingright,andtoseparatefromthecallingswhatwasbad,andthePelagianhereticsmadehimagreatdealoftroublewiththismatter:asnearlyall the heretics have aimed at making things perfectly pure, and, (pardon theexpression)havetotallybefouledthem.

Butwhy needwe go far to find it? It is here admirably put, and in a fewwords:ThecallingthatGodhascreatedandordained,andthemanwhomovesandlives in thiscallingaccordingto thewordofGod,hecanproducenothingbutgoodfruits.Withthatyoucannowconsoleyourheartagainstthesethoughts:Alas, thisor thatonehasputmeinto thiscalling!There isnothingbutdisgustand trouble in it!Thishasoftenassailedmeinregard tomyoffice,and itstilldoes, so that, if it were not for the word of God, I would long since haveforesworn the preaching of a sermon, and would have given good-bye to theworld;asthemonksusedtodo.Butthat is theworkofthedevilhimself,whomakeseveryone'scallingsoburdensometohim,andsoblindsproudreasonthatit cannot recognize the office and work that God assigns to us and which isheartilypleasingtohim,andthusitruinsitsowncallingandfruits.Foritwouldsurelybeagoodtreeandagoodcalling;butreasondoesnotseeitandstandsinitsowulight,sothatitcannotbringforthgoodfruits.

Thereforelearntolookatyourcallingthusaccordingtothissaying,sothatyoumaythenceconclude:NowIknow,thankGod,thatIaminagood,happy

calling,thatpleasesGod;althoughitisvexatioustotheflesh,hasmuchtroubleand dissatisfaction, all that I will cheerfully endure. For here I have theconsolation that Christ says: A good tree yields good fruit, in all callingscomprehendedinGod'sword,althoughtheyaredespisedanddepreciatedbytheworldand thespecialsaints.On theotherhand, Ihear thedecision, thateveryeviltreebringsforthevilfruit:sothatwhenIseetheholiestCarthusian,Iseeaworthless,eviltree,althoughhemakesafinedisplayandhasnotsomuchworryandopposition.For thedevildoesnotembitterandburdenhimashedoes thetrue, divine callings.Therefore those callings andworks they arewell pleasedwith.

ButjustaslittleasIcanseeinmycallingthatmyfruitisgood,justsolittlealsocanheseethathiscallingandfruitisevilandofnovalue;andthissayingmustbeinvertedamongthem,andreadthus:Aneviltreebringsforthgoodfruit,andagoodtreebringsforthevilfruit;sothat,inshort,herereasoncannotjudge,norseethegoodnessofitscallinganditsworks,orderivejoyorpleasurefromthem;butitpraisestheopposite.For,ifwecouldseeit,weshouldmovealonginconstantjoy,andshouldsufferandendureeverythingwithacheerfulheartthatGod laysuponus,assured thatbecause the tree isgood its fruitsmustalsobegood;sothatifapiousfarmingservanthaulsawagonloadofmanuretothefieldheishaulingaloadofvaluablefigsandgrapes;but[thishedoes]inthesightofGod,notinoureyes,whodonotbelieve,henceeveryonebecomestiredofhiscallingandgapesafteranother.

ThatisnowwhatChristmeanswhenheconcludessobluntlyanddirectly:Agoodtreebringsforthgoodfruit,andtheopposite;and,tomakeitstillstronger,headdswithseemingsuperfluity,andsays:Agoodtreecannotbringforthevilfruit,andanevil treecannotbringforthgoodfruit.How,cannotaservantoramaid be a scoundrel? Cannot a man or a woman commit adultery? Cannot aprince be a tyrant, or a preacher be an impostor? You have said the sameyourself.Wherearewetolookforscampsandscoundrelsexceptinthevarioustradesandcallings?Answer;Yes,thatisonlytootrue;butinthatcaseheisnolonger a good tree, for he goes beyond his calling and lives in opposition toGod's command. But if he abides in his calling or office, and doeswhat thisdemands,hecannotbeaneviltree.Thereforesayshe:OnlybecarefultoremainagoodtreeandIwillwarrantyouthatwhatyoudocannotbeevil.FortheworksthatGodhasorderedmusthavethepraisethattheycannotbecalledevil.

Whatbetterthingcouldwenowdesirethantohavethispraiseandtestimony

fromChristhimself,againstallfactiousspiritsandsuchasmakespecialclaimsto sanctity, thatweknow thatweare in suchacalling inwhichwecannotdoevil,ifweliveinaccordancewithGod'swordanddowhatisourduty.Yes,evenif something evil should intervene, if we overdo things not purposely orwillfully, but through ignorance or weakness, this must also be good andpardoned.Inshortyoucannotspoilit,becauseyouareinthedivineofficeandword,onlyabideinthatanditcannotbeevil;or,althoughitwouldotherwisebesin,yet itmustnotbecalledevil, butbecoveredover and forgiven; so richlyshallyoubeblessed through thewordofGod. Justasa fig-tree,orother tree,althoughitsometimesbearsaworm-eatenfruit,yetthisisstillagoodfruit,afterits kind,without prickle or thorn; yes, rather than have no fruit at all, itmusthavefruitthatisworm-eaten,yetinnocentlyso;thusalltheworksofaChristianareofagoodkind,becausethetreeisgood,andhesolivesthathewouldgladlybring forth only good fruit, although sometimes through the weakness of theflesh,orsomeotherhindrance,somethingevilslipsin.

On the other hand, those thorn-bushes and thistles, if they should do theirbest, cannotbring forthanygood fruit thatmaybecalledagoodappleor fig.AndnoCarthusianorbarefootedmonk,ifheshouldprayandtorturehimselftodeath,couldsayaLord'sPrayerthatGodwouldcallgoodordoanygoodwork;but themorehewoulddo,andworryhimself todogoodworks, theworsehewould 'make it. For it is decided:A thistle bears no figs, and a thorn-bushnograpes;andinshort:aneviltreecannotbringforthgoodfruit.Thatsoundslikesevereandstrictdenunciationofallself-constitutedordersandcallings,thattheycannotdoasinglegoodwork;andontheotherhandlikeadmirablycomfortingus,sothatwewholiveaccordingtoGod'swordcannotdoevil.

Thereuponhenowconcludes:Everytreethatbringethnotforthgoodfruitiscut off and cast into the fire.There you have the decision stated that shall beproclaimedinregardtoallwhoteachandmaintaintheirownworks,asidefromtheword ofGod,whomean to accomplish and effect it that their causemusteverabideandthinkthatGodmustsparethem,asvaluabletreesandplants,andfencetheminandtakethebestcareofthem:butdonotperceivewhatasentencehasbeenpronouncedagainstthem,sothathehasalreadydetectedthekindandmarkeditonthetree,asChristelsewheresays,andthattheyarefitfornothingbut the fireofhell.For it standswritten:Everyplant thatmyheavenlyFatherhathnotplantedshallberootedup,etc.

This he has now spoken through comparisons, and as in parabolisor dark

words.Nowhegoesfurtherandmeanstoexplainwhathemeantthereby,andheaddstherightcomment,withclear,plainwords,andsays:

V. 21. Not every one that saith unto me, Lord, Lord, shall enter into thekingdomofheaven;buthethatdoeththewillofmyFatherwhichisinheaven.

That is, just thosewho serveme, and regard theirwayofworshipas theverybest,andareearnestlyconcernedaboutenteringintothekingdomofheaven,andthink theyhave it before all others, against these Iwill shutheaven.That is aterribledecision, thatnooneisfartherdowninhell thanthegreatestdevotees,thatisthemostholymonks;asthedevilalsohasmadeaproverb,andhimselfmade a mock of his saints, as a scoundrel who himself cannot conceal hisvillainy,sothatitissaid:Hellispavedwiththetonsuresofpriestsandmonks.Thatisjustwhathesayshere,thatthosewhoclaimtobethegreatestsaintsshallnotenterthekingdomofheaven.Why?Fortheysay:Lord,Lord,(sayshe,)buttheydonotthewillofmyFatherwhichisinheaven.Howisthis?AretheynotdoingthewillofGod,whentheyareservingGodnightandday,andbesidesareworkingmiracles, as is presently said?What shall become of the other greatcrowdifthesearenottobesaved?Answer:YouhearveryplainlythathesaysNo to this,andmakesadistinctionbetweensaying:Lord,Lord,anddoing thewill of his Father; and he says; I do notwant thosewho solemnly cry: Lord,Lord,andcomewith theirgreatdevotion,as if Imust lift themtoheaven;butthoseIwantwhodomyFather'swill.Theyhopeandpresumethattheywillnotonlygettoheaven,butwillalsobytheirmeritbringothersin,andwillhavehighseats and receive special crowns, etc.; as they confidently boast: Shall not aCarthusianmeritmore,andhaveahighergradeinheaventhanamerelaymanora married woman? Else what does he gain in the monastery with his strictdisciplines,etc.?Butitisnot:CarthusiansorservantsofGodenterheaven,butthosewhodothewillofGod.

FortodothewillofGoddoesnotmeantoputonhoodsorweargraycoats,andtorunofffromthecommunityintomonasteries,etc.,forthescriptureshavenot aword about that; but itmeans this, that Christ has preached and taught,namely, that we believe in Christ, and be found in that calling that has [thesanctionof]God'sword,anddoinitwhathehascommanded.TurntothetencommandmentsandseehowSt.Pauloutof these teaches those inallcallings,howinferiorsaretorenderfidelityandobediencetosuperiors,theotherstoloveandserveeachother,etc.,andeveryonetobefaithfulinhisoffice.Thereyoufindnothingaboutpriestlinessormonkery,graycoats,orother specialties.He

now who lives in this way, he does the will of God, which he has himselfindicated.Thesearefitforheaven,notthosewhoneglectthewordofGod,andyethavemeant toserveGodwithgreatearnestnessanddevotion, .so that theysayoverandoveragain:Lord,Lord,whilsttherestofushardlysayitonce.ForthesesamepersonsarealwaysbusierandlivelierintheirworshipthantherealChristians;butsincetheyhavedonetheirownwill,theymayalsoseekanotherLordwhomayhearthemandopenheavenforthem.

Thereforehemeansherebytowarnusagaintobecarefulnottobemisledbythese who offer such great splendid worship (although they may even workmiracles);butbecontentwithwhathecallsgood,sothateverythingisdoneinaccordancewithhiscommand,althoughitmakesnodisplay,norispleasingtoreason,becausewehavethetest,thatnofactiousspiritcanbecontentwiththat,nor teachor bring forth good fruit, but they are busiedmerelywith their ownthoughts, spun out of their own head. These are now the first whom Christrejects,thatcomeandmaketheworldfullofformsofworship;ashepredictedabout them in Matt. xxiv. 23: For there shall arise false Christ's and falseprophetsandshallsay:LohereisChrist,orthere,andshalldeceivemany.Thenothersshallcomewhonotonlysay:Lord,Lord,butalsodogreatwondersandsigns.Concerningthishenowadds:

V.22-23.Manywillsaytomeinthatday.Lord,Lord,havewenotprophesiedin thy name? and in thy name cast out devils? and in thy name done manywonderfulworks?And thenwill Iprofessunto them, Ineverknewyou:departfromme,yethatworkiniquity.

Thesearenowhigh,excellentpeople,andyettheyareshamefullydeceivedandaltogether unexpectedly go to hell. The others of whom he has just beenspeaking,gotothesameplaceasagenialcrowd,unlesstheyareattheverylastconverted;asIhopethat,nevertheless,manyofthemhavebeensavedontheirdeath-bed,convertedfromthaterror.Buttheseclaimtobesureofheaven,beginto call God to account, and say: Are we not to be saved? Surely we havepreachedinthynameanddonesomanywonderfulworks.

Howcanthisnowbe,thattheydowonderfulworks,andbesidesinthenameofChrist, andyet canbecountedamong falseChristians anddamned,wickedpeople?Ialwaysthought,asitisalsotrue,thatGodgivesnosignortestimonytoconfirmlies,asMosessays,Deut.xviii.20,etc.:"Ifaprophetshallpresumetospeakinmyname,whichIhavenotcommandedhimtospeak—andif thou

say in thy heart, How shall we know the wordwhich the Lord hath spoken?Whenaprophet speaketh in thenameof theLord, if the thing follownot,norcometopass,thatisthethingwhichtheLordhathnotspoken."Andyetherethecontrary is stated, that theydomiracles inhisname,andyetare false,wickedpeople.

First, thismay be an answer, that theywere once realChristians and trulypreachedanddidwonderfulworks,butafterwardsbecameapostates.Forthisistheverydevil's[work],(againstwhichalsoSt.PaulwarnshisCorinthians,)ifaChristian begins to feel that he is in advance of others, and has superiorunderstanding,wisdom,andothergifts,sothatheisself-satisfiedandbecomesproud,andheturnsouttobesuchamanasshellshimselfoutofthegrainandnothing is left but the emptyhusk; he thinksnevertheless that he is pious andwelloff;astherehavebeenmanysuchpeople,andtherearestillmanysuch.Forit is an extremely dangerous thing, ifGod endows amanwith high, excellentgifts,thathedonotbecomeproud,butcontinuehumble.Thuswereadaboutanancientfatherinthewilderness,whohadapeculiargiftto'exorcisedevils,andhelpedmanypeople,sothatalltheworldranafterhimandregardedhimalmostasaGod.Thenhebegantobetemptedbythevainhonor,andwhenhefeltthat,hebesoughtGodtoguardhimandnotlethimfallinto[thesinof]pride.ThenGodlethimbepossessedandplaguedbythedevilforfourweeks,sothathelostallhisreputation,andeverybodysaid:See,hehelpedothers,nowheliesthereand cannot help himself! Thus he was rid of the temptation and remainedhumble. I give this as an example, to show how dangerous a thing it is withgreat,highgifts,andhowprideisalwaysapttoattachitselftothem;asweseealso ingrossoutward things,yes, in thebeggar's staffof temporalpossessionsandauthority.Inshort,God'sgiftsaresograndlynoble,butwearesobefouled,thatwecannotavoidbecomingproudandtakingonairsifweareconsciousofthem;ontheotherhand,ofbecomingdesperateifwedonothavethem.

That (I say) would be indeed an answer, but we will not press it here,althoughit is fair.For theprincipal thought is thathe isherespeakingoffalseprophesying andwonder-working as he says also inMatt. xxiv. 24: For thereshall arise false Christs, and false prophets, and shall show great signs andwonders;insomuchthat,ifitwerepossible,theyshalldeceivetheveryelect;andSt.Paul saysofAntichrist, 2Thess. ii. 9.Whowill come .with all power andsignsand lying-wonders,andwithalldeceivablenessofunrighteousness,etc.,becausetheyreceivednottheloveofthetruth,thattheymightbesaved;sothat

assuredly false miracles must be performed in Christendom, and the falseChristiansmustregardthemasreal,truemiracles.

Now that has been abundantly verified in the papacy; although in Turkeythere are many of these priests and peculiar saints. One need only read theirbooksandlegends,especiallythosewrittenbythemonks,whatahotchpotchitis,brim-fullofwonders;thatareallhowevernothingbutliesandknavery.HowhavepeoplenowadaysbeenfooledwithsomanypilgrimagestothevalleyoftheGrim,toEichen,toTreves,etc.,andIhavemyselfseensomemonks,shameless,badfellowsandrecklessmen,whoneverthelessexorcisedthedevilandplayedwithhimaswithachild.

Butwhocould relate all theknaveryand raisingof thedevil thathasbeenpracticedundertheholynameofChrist,ofAlary,oftheholycross,St.Cyprian,etc., all ofwhich themonkshave carriedonwithvigor, and all theworldhasfallen in with them and no one dared peep against it. There was no pope orbishop that would preach against it, but all helped it along; and if any bodyresisted it, he was overwhelmed and silenced with violence; as not long agobishopErnst,ofSaxonyoncepulleddownsuchadevil'schapel;buthehad tosufferforit,sothathefellsickinconsequenceandwasgladtorebuildit.Alongwith this devil-raising business there have now been started and confirmedpurgatory, masses for the dead, and worship of all saints, pilgrimages,monasteries,churchesandchapels.Yes,manyhavealsoprophesiedaboutfuturetimes,asLiechtenbergandothers;butallthishasbeendonebythedevil,thathemight endorse his abominable lies, and bewitch the people and hold themcaptiveinerror,sothatnoonecouldescapehim.

For that is a smallmatter for the devil, to let himself be driven out, if hechooses, by a bad fellow, and yet remain unexorcised; for by that veryperformance he more completely possesses and ensnares the people with theshameful deception. Thus he can also guess at what is future, as a shrewd,experienced spirit; although he commonly mocks the people with hisprophesying, and juggles in such away that onemay interpret him in variousways,andhoweveritturnsouthestillhashitit;asheusedtodoinancienttimesbyhisheathenishpriests.Thusthepeoplethenareinfatuatedandbouncein:OhereGodlives!Hereoneseesandtouchesthemiraclesandsigns!Theycannotreckonthatthedevildoesitonlyforthepurposeofdeceivingandmisleadingthepeople;andtheydonotthink,thefools,thatChristclearlyforetoldallthisandfaithfullywarnedusagainstitthroughhimselfandhisapostles.Butithadtohe

so,andwehavebeenrightlyserved,becausewedespisedthewordofGodanddidnottakeintotheaccountthatwemustloseChristandacceptthemiraclesofthe devil; and it was just real sport for the devil, whereby he ruled with fullpowerinChristendom,ashesoughttodo.

Sincewehavenowseenthis,andalasquitetoooftenexperiencedhowgreatharmthedevilhasdonethroughtheselyingspiritsandfalsemiracles,weshouldbemadewiseandnot(asthosebeforeushavedone)let thewordofChrist lieandbespokeninvain,sothatitmaynotgowithusasitwentwiththem.Foritis a sermon, yes a prediction,written as awarning; but alas too late for thosewholivedbeforeus;butearlyenoughforus,ifwewillonlyheedit,sothatwedonotcarehowtheyboastofthesignsandwondersthatMaryandothersaintshavedone, anddress themupbeautifullywherewith to leadusaway from theword;buttobesowise,sincewehearthiswarningthatthesefalsemiraclesmustoccur,asnottobelieveinanymeremiracles.

For he faithfully and earnestly warned, as he was speaking of thesewonderfulworks,Matt.xxiv.25:"Behold,Ihavetoldyoubefore;"asthoughhewouldsay:Beware,andheedmywarning;otherwiseyouwillsurelybemisled.Foryouhavemyword,sothatyouknowwhatisthewillofmyFather.Contrastthesetwotogether.Hereyouhavemydoctrine,whichshowsyouhowyououghttoliveandact:thereyouseethemiraclesthatstandopposedtothisdoctrine,sothat you can decide thus: Since I see there such excellent signs, and on thecontraryhaveherethedoctrineandthewarningbesides,Iwillfirstseetoitwhatthe miracles tend to, and will carefully examine whether they really serve tostrengthenmyfaithintheword,namely,thatChristdiedforme,thatIthroughhimmaybeforeGodbecomepious andbe saved; then, that Imaypursuemycallingandfaithfullyattendtothesame.ThusIlearntheoppositefact,thattheywanttherebytostrengthenandconfirmtheirsillynotion,andteachthus:Runtothisor that saint, creep into ahood, etc., there somanymiracles andwondersdaily occur, there is such a holyorder, etc.Thatmeans led away fromChrist,frommy church, pulpit, baptism and sacrament, that I should adhere to, alsofrommycallingandtheworksdemandedofme.

ThereforeIwillnothearorknowit,eventhoughanangelshouldcomefromheavenandawakenthedeadbeforemyeyes.ForChristhastaughtandwarnedmethus:Clingtomyword,pulpitandsacrament;wherethis is, thereyouwillfindme.Abidethere,youneednotgoorseekanyfarther;Iwillnotcomeanynearertoyouthanwheremygospel,baptism,officeoftheministryis,through

whichIenteryourheartandspeakwithyou.Also,thathesays:Bethoufatherormother,prince,master,subject,andobedient,etc.,andabideinthycalling,therethouhearesthimspeak,andpresent inperson.Whydoyou thenstill run,asasenselessman, tostockandstone,wherenowordofGod ispreached,andyetthrough the devil's miracles open wide your eyes as though Christ would betherewherehiswordisnot!

See,thustheyshouldhavedoneagainstthepapists,whocomecrowdingwiththeir custom, fathers, councils, and somanywonders andmiracles, bywhichtheywant tohave theirmatterconfirmed,andshouldhaveansweredonly inafewwords:Well,letusholdthetwoincontrast;thereIhavethewordofChrist,ofthatIamsure,anditismostpowerfullyconfirmed,throughalltheworld:andyou showme on the other hand your doctrine andmiracles, that lead one torosaries, pilgrimages, worship of saints, masses, monkery and other peculiarself-chosenworks.ThereisnothingaboutChrist,norfaith,baptism,sacrament,obedience,andgoodworkswhichIamtodoinmycallingtowardsmyneighbor,as Christ teaches me; but just the contrary. Therefore they cannot be truemiracles,butboththedoctrineandthemiraclesareadelusionofthedevil.

Thuswecouldreadilyknowandjudgeallfalsemiracles,andsay:Miracleshither,miraclesthither,Idonotcareforthem,thoughyouweretoraisethedeadbeforemyeyes.Forallthatcanbedeceptive:butGod'sworddoesnotdeceiveme.Forthedevilcanreadilybefoolandbewitchthepeople,sothatheholdsaman awhile as dead and then lets him come to himself again, as if he wereawakedfromthedead;orhecanruinone'seyeorothermemberandthenrestoreit again, so thatone should think itwasdonebyamiracle.ThusGoddecreesalso that trulyrealmiraclesmayoccuras thepunishmentof thosewhopaynoregardtothetruth,asSt.Paulsays,andasawarningtoothers.Forthereissuchexcessivedisregardforhiswordandsuchingratitude,thatnowrathissufficienttopunishit;aswillbethecasewithusagain,iftheworldstandslong,whohavesinnedtosuchadegreethatitmustbecomemuchworsewithallkindsoferrorandwonders.

For since theworld absolutelywill despise theword, and not hear it, andgapeaftersomethingelse:hewillsenditenoughsothatitmaybeledastrayintothedepthofallerror;aswashithertothecase,wheninallchurches,monasteries,schools, nothing else was preached and taught, all books were stuffed full ofthese lying miracles, and with no other reason than that these miracles hadoccurred;asifithadnotbeensufficientlypredictedthatthisshouldhappen,and

the people be deceived thereby, so that even the elect should hardly be savedfrom the error; and those are rightly served who so easily let themselves bemisled andwill not heed thiswarning. For he gave theword, howwe are tobelieveandlive,andbesidesconfirmeditwithmiraclesenough.Hemeanstoletthatbeenough,andstop there,anddonothingelse;but theywant togetupadifferent new doctrine and better callings against God's word and the truemiracles.

ThereforeChrist now says: Iwill payno regard to it,»although theyboast:Lord,havewenotinthynamedonemanywonderfulworks;butwillpronouncethis sentence upon them: I never knew you; depart from me, ye workers ofiniquity,etc.Howso,dearLord?Arenotthesignsandwondershere,sothatwecannot deny it? Yes, (he will say,) why then have you neglected my word,confirmedbymymiracles,andhavegottenupsomethingelseofwhichIknownothing, and have con-' trolled the world according to your notion and havefollowedthat?Becausethenyouhavedespisedmyword,andhavenotdonemyFather'swill, Iwill also not knowyouor have anymercy.They aremistakenaboutthisnowuponearth,supposingthattheyshallbethenearesttoGod;buttheywillfinditoutalltoosuddenly.Thisisnowtherightmeaningofthistext,so that he is speaking of false miracles, which the false teachers perform toestablishtheirdoctrine,whomhewillnotknow,neitherwiththeirmiraclesnorprophesying,etc.

Butinregardtothisitisnowearnestlyasserted(andIdonotknowifthisis-theproperplaceforthediscussionofit)thatGodsometimesallowsrealmiraclestobeperformedbybadpeople,whichGoddoesthroughthem;asCaiaphas,thehighpriest,prophesied,Johnxi.50,andBalaam,Num.xxiv.17,whoutteredthemostbeautifulannouncementconcerningChrist,asMoseshimselfsays,thattheHolyGhost entered intohim, andhehad to prophesy against hiswill, as alsoCaiaphas; and it cannot bedenied that also Judas, as an apostle ofChrist, didmanymiracles,aswellastheotherapostlesanddisciples.Whatshallwesaytothis?St.Johnhimselfanswers,whenhesaysconcerningCaiaphas:Becausehewashigh-priestthatyearheprophesied.Forthiscaneasilyhappen,thatsuchaperson,beinginpublicoffice,orarulingperson,prophesiesorworksmiraclesanddoesagreatdealofgood,bringingmanypeopletoGod;andyetthepersonhimselfmay not be pious, and be going to the devil. Thus, a preacher is in apubliccallingandanofficialperson,and ifwe lookat itaright, suchapersonperformstheverygreatestwork,miracleandwonderthathappensonearth.For

throughhisoffice,wordandsacrament thatheapplies toyouhebringsyoutofaith,savesyoufromthedevil'spowerandfrometernaldeath,andleadsyoutoheavenandeternal life;whichisfaraboveallexternalsignsandwonders,andyethemaystillbehimselfanunbelieving,badman.

ThereforeinthismatterwemustalwayslooktothewordofGod,andjudgeaccording to that, not according to the person. Now you have heard aboveconcerningthosemiraclesthatareperformedinordertoconfirmsomethingelsethanGod'sword,ofwhichthereisnothingintheScriptures.ButherearethosemiraclesthatrelatetosomethingthatGodhasspokenandconfirmed.Thus,theprophecy of the high-priest Caiaphas announced that Christ with his deathshouldredeemtheworld,etc.Thiswasa true,preciousprophecy,althoughhismotivewaspoisonousandevil.ThusalsotheprophetBalaam,althoughhewasavillain,yethepredicts truly,asaprophet,concerningGod'speopleandChrist,andGodspeaksthroughhim.Ifnowapreacherproperlyadministershisoffice,andinvirtueofitperformsmiracles,weshouldhearhim.Butifliewantedtogetoffthetrackandgoanotherway,tostartsomethingelse,asidefromhisoffice,hewouldnolongerbeatruebutafalseprophet.Thus,also,iftheapostleJudaspreachedandperformedmiracles,whobelonged to thedevil,asChristsays, itwasdonebyvirtueoftheapostolicoffice,toestablishChrist,sothattherebythepeoplemightbelieveonhim.

In accordance with this, judge concerning all who hold an office inChristendom.FortheyarenotallChristians,orpiouspeople,whoareinofficeand preach.God does not ask about that; but let the person be as itmay, theoffice is still rightandgood,anddoesnotbelong toman,but toGodhimself.Thus,CaiaphasprophesiesnotasCaiaphas,amurdererandbadfellow,butasahigh-priest.So,thepastororpreacherbaptizesandbringstoeternallife,notasMr. Jolm Pommer, but as a pastor. For to honor and confirm the office Godcausesthistobedone.SincenowJudasisintherightpublicoffice,whichChristhasappointed,thereforetheofficeishonoredinhim,nottheperson.

Forthisisalsothecaseinworldlyaffairs,asSolomonsaysinProv.xvi.10:Divinatio in labiis regis, a divine sentence is in the lips of the king; that is,everythingthat theauthoritiesorder, isright,andGodconfirmsit.Thereforeifthey condemn criminals and punish them officially, that is God's judgment,whichheuttersinheavenaboveandwillhaveexecuted,althoughitotherwise,asidefromtheoffice,isforbidden.ThustheScripturesmakeallwhoareinthesacredofficeprophetsorpredictors,althoughpersonally theyareoftenvillains

andtyrants;asSolomonagainsays,viii.15:"Bymekingsreign;"thatis, theirlawandsentenceismylawandsentence,andallthattheydoofficially,iftheyrightly rule;andyetnevertheless for themostpart in theworld therearegreatscoundrelsamongthem,thatboldlymakeabaduseoftheirpositionandpower;yet, if they remain in their office, and dowhat right demands, it is all God'sbusiness.Itisjustthesame,touseanhumblecomparison,aswhenaprinceorlordgivesorderstoaservant,orsendsforthhisambassadors,thatonehearsandhonorsthem,althoughtheyarebadfellows:notfortheirownsake,butforthesakeoftheirlord,whoseofficeandcommandtheybringwiththem,etc.

SincenowGoddoesthisinsecularaffairs,muchmorewillheinsistuponitinspiritualaffairs,sothathisofficeandserviceshallbeefficientandeffective.Therefore, aswas said, it is apurelymiraculous event, if apastorpreachesorbaptizes,insofarasheproperlyadministersthegospelandbaptism,whetherhebepiousorwicked;andifhehimself,asnotbeingaChristian,doesnothavethetreasure, yet he receives it who accepts the word and believes. If now thesemiraclesandwondersareeffectedthroughtheministerialoffice,sothattherebysoulsareredeemedfromsin,deathandthedevil;howmuchmorecanitbedonewithsmall,externalmiracles,incorporealmatters,thatdonotaffectthesoul?

Thereforewemustherealsocarefullydistinguishthetwothings,officeandperson, so that we do not reject the office for the sake of the person; ascommonlyhappens, if onebe pious, there are twenty of themwicked: butwemustinquirecarefullywhethertheofficeandthemiracletendandservetopraiseandconfirm thedoctrine, so thatonemaybelieveonChrist,andwhether theyharmonize with what he has spoken, commanded and established. If yon seethat,thensay:Thissermonisright,thoughthepersonmaybeofnoaccount.ThemiracleIwillaccept,butas to thepersonIwillnotask,etc. If thatbenot thecase,thoumustnotacceptorbelieveit,themiraclemaybeeversogreat,andtheperson ever soholy and excellent.But here are alsomanybishops, preachers,andthoseinotheroffices,whosupposethatGodmustregardtheirpersons,andtheyaretherebymisled,asIsaidabove.Thereforeitwillbeofnoavailforthemto boast at the last day and say: Lord, we have surely in thy name donewonderfulworks.ForGoddidnotbestowthisupon themfor thesakeof theirperson,butoftheiroffice,andhedidtheworksnotfortheirsakepersonally,butinviewoftheiroffice,toconfirmit.Thisisnowsaidconcerningpublicofficials,bywhomsignsandwondersareperformed,someofwhomarepious,andsomewicked,whichneitherdetractsfromtheofficenoraddstoit.

Butwhatdoyousayaboutthosewhoperformmiraclesandprophesyandareyetnotinoffice?aswereadinLukeix.ofsomewhoperformedmiraclesandyetwerenotChrist'sdisciples,sothattheapostlestoldChristofitandsaid:Master,wesawonewhodroveoutdevilsinthyname,andwerebukedhim;forhedidnotfollowthee.Butheanswered:Donothinderhim;forhewhoisnotagainstusisforus,etc.NowthatwasasinglepersontowhomtheofficehadnotbeenentrustedbyChrist,andyethesaystheyshouldnothinderhim,andheaddsthereason,Markix.39:Thereisnomanwhichshalldoamiracleinmynamethatcanlightlyspeakevilofme.Answer:Thatis-true,asIhavesaid,thatGoddoesnot allow miracles to be done by bad men, unless they are in public office;because God does not give miracles on account of their person, but of theiroffice. But if real miracles are done by a single person, that person mustcertainlybepious,as someare,whohavespecial revelations, throughdreams,visions, etc.; but thesemiracles must have the tendency to praise and furtherChristandthegospel.

Thusyouhave twokindsofmiracles that aregood andhonest, first, thosewhich are done by pious personswho areChristians; then also those done bywickedpersons,whoyetareinofficeandteachcorrectly;butthatwearealwaystojudgeaccordingtothissuretest,whichistobeappliedtoallkindsofpersons,whetherpiousorimpious,

inofficeoroutofoffice,whether themiracleshave the tendency topraiseChristandtostrengthenyourfaith.Butifyoudiscoverthattheyarepointingyouinadifferentdirection,as togouponpilgrimages,pray tosaints,deliversoulsfrom purgatory, and in short, to rely upon your works and establish arighteousnessofyourown;thensay:Ifyouwouldperformallmiraclesforme,so that I could see andmake sure of them, I would still not believe you; forChristhassufficientlywarnedmeagainstthat.

ThisruleGodhimselfstatedthroughMosesinDeut.xiii.1-3:"Ifthereariseamong you a prophet, or a dreamer of dreams, and giveth thee a sign or awonder, and the signor thewondercome topasswhereofhe spakeunto thee,saying:Letusgoafterothergodswhichthouhastnotknown,andletusservethem;thoushaltnothearkenuntothewordsofthatprophet,orthatdreamerofdreams, etc." There he stated also the causam finalem, by which one canrecognize them and proceed aright. If they try to persuade you to establish adifferentdivineworship, that is,not toadhere to theone,puredoctrine,but tobegin something else alongside of it, then we are not to believe, although it

snowsmiracles. And he explains it further, and says: For the Lord your Godprovethyou toknowwhetheryou love theLordyourGodwith all yourheartandwith all your soul.As though hewere to say:Hewants to test you, howfirmlyyouholdtothedoctrinethathasalreadybeenestablishedandisinvogue.

Inshort,ourordersaretoacceptnowondersormiracles,howevergreatandnumeroustheymaybe,thatareopposedtothewell-establisheddoctrine.ForwehavethecommandofGod,whohasgivenitfromheaven:Hearyehim,Christaloneyearetohear.Besideswehavealsothiswarning,thatfalseprophetsshallcome, and perform great miracles, but all of them lead the wrong way, fromChristtosomethingelse.Thereforethereisnootherwaytoavoidthisthantobewell grounded in the doctrine and keep it constantly in view; thus we canproperlyjudgeeverythingaccordingtothat,whetheritistaughtbythegospeloryourfaith,whichyourepeateveryday,whichdeclares:IbelieveonChristalone,whodiedforme,etc.,orwhateverelseitis.

Now, we have been warned enough, whoever is willing to heed it. But itavailsnevertheless littlewith thegreatmass, as it availedbut littleheretofore;andIverilybelievethatifsomeonewouldarisehereto-dayandperformonlyone miracle, great crowds would fall in with it. For that is the way of thesenseless crowd, when one puts forth something new before it and makes itstare,thatitdropseverything,wordanddoctrine,andgapesafterthat,althoughoneshouldyellhimselftodeathagainstit:asithasalloweditselfheretoforetobe fooledand ledby thenosewithcoarse,palpable liesandunblushing fraud,wheneveravillainhas turnedupand liedabout anew relic,newpilgrimages,etc., and it has run after these things like crazy. This comes of the shamefulovercuriousness and surfeit of our flesh and blood, alongwith the very devilhimself, so that always the signs andwonders, especially those that are false,provemoreattractivethaneventhegenuine.For,thatChristandhisapostlesandothershaveperformedmiracles, thatonedoesnotseeandregard]but thatanyonedrivesout adevil, thatbeats all.Well, hewhowill not takewarning, andwantstobedeceived,darenotlaytheblameuponus.

V. 24-27. Therefore whosoever heareth these sayings of mine, and doeththem,Iwilllikenhimuntoawiseman,whichbuiltthehouseuponarock;andtheraindescended,andthefloodscame;andthewindsblew,andbeatuponthathouse;anditfellnot,foritwasfoundeduponarock.Andeveryonethatheareththesesayingsofmine,anddoeththemnot,shallbelikeneduntoafoolishman,which built his house upon the sand: and the rain descended, and the floods

came,andthewindsblew,andbeatuponthathouse;anditfell:andgreatwasthefallofit.

Thatistheconclusionandtheendofit,uponwhichitalldepends:Hewhonotonlyhearsthissermonwithhisears,butwhodoesit,heisawiseman.Forthedoctrineisindeedgoodandexcellent,butitisnotpreachedinordertobeheard,but that it be applied to practical life; and especially because we are alwaysexposed to danger from false prophets and wonder-workers, so that we mayreflect, and accept this doctrine andwarning, sinceWehear ami have it, bothteachersandscholars.Forifonewantstopostponeittill thehourcomeswhendeathandthedevilcomestorminginuponus,withhisrain-stormsandtempests,thenithasbeenputofftoolong.Thereforewearenotbiddenonlytohearandbecomeable,buttodoandstruggle.

Thosealsohearitwhosay:Lord,Lord,asheretoforethepope,bishops,andkingsandall theworldhaveheard,andthemass-priestsandmonkshavedailyread,sung,andintoned:butnonehasdoneitorpreachedit;buttheyhaveclungtotheirfalseworshipandfalsemiracles,andhaveencouragedotherstodothesame. Therefore, although they have heard much, and have also performedmiracles,yettheyhavenotdonethewillofGod.FortheydonotcontinueinthedoctrineofChristandrealgoodworks,buttheyfallbackupontheirownworks,donewithoutfaithandlove,sothatamongallthemonksandpriestsnotasinglegenuinework is to be found. For they do none of them to serve or help theirneighbor, but seek only their own thereby, and thus are entirelywithout faith,loveandpatience.Thereforeamongthemnothingatallisdone,asChristsays,although they hear the true doctrine; for it takes no hold upon them, for theirheartsarenothingbutmeresand.

Buttheynevertheless(aswassaid)havemuchtodoandtoteach,evenmorethan the truepreachers andChristians;by this too they lead thepeople astray.For a hermit or a Carthusian seems to be doing much more, with his strictspirituallivinganddoing,thanSt.PauloranytruepreacherorChristian.Fortheexternalmasksofspecialworksanddivineworshipmakepeoplestaresothatanordinary Christian life makes no show in comparison. Therefore they are notlackingindoing,teachingandbelieving.Buthereisthedifference(saysChrist,)that they hearmy teaching indeed, but theywill do nothing exceptwhat theyhavethemselvesinvented;onthattrackIcannotkeepthem,sothattheywoulddowhatIteachthem.IfweChristianswereasdiligentinourworksastheyarein theirs,weshouldbealtogethersaints.Butneithersideamounts toanything.

Wearelazyandidle;theydoquitetoomuch,butofrealworkstheydononeatall.Thuswestillhavetheadvantage(thankGod!)thatwehavebegunalittletobelieveandlove,andareupontherighttrack,howeverslowlywemove.

Hecloses thisnowwithabeautifulcomparison,howitwill finallybewithbothofthese:Hewhohearsandpracticesmyteachingisanexcellent,prudentbuilder, who does not build upon the sand, but seeks first a strong rock as afoundation.Ifhehasthis,hebuildsuponit,sothatitmaystandfirmandendure.Whenthenstormsandshowerscome,aroundandabove,andwatersunderneath(thewindmeanwhilehowling)seektosoftentheearthandoverturnthebuilding,itstandsagainsttheseimmovable,asiftodefythemall.Buthewhoplaceshisbuildinguponsandwillfindthatitstandsonlytillthewaterswashitawayandthewindoverturnsit,sothatitliesuponaheaporfallstopiecesofitself.

With this comparisonhemeans towarnus faithfully, so thatwe takegoodcaretoholdfirmlytohisdoctrineandnotletChristbetakenoutofourheartasour only sure foundation and cornerstone of our salvation, as St. Paul andSt.Peter(fromIsaiahxxviii.)callhim.Ifwestandfoundedandbuiltuponthat,wewill surely abide unmoved, and can let theworld and the devil,with all falseteachers and captious spirits pour downuponus hail and slags, andbeset andassailuswithallsortsofdangerandtrouble.

This confidence and security those miserable, foolish people cannot have.For they are not standingupon the rock, that is, upon the doctrine concerningChrist, but upon the drifting sand of their own imaginings and dreams.Therefore,whentroublecomes,sothattheyhavetostrugglewiththedevilanddeath,theyfeelhowtheyhaverestedtheirconfidenceuponloosesand,andtheircallings andworks cannot endure; as I havemyself seen and knownmany ofthesepoorpeople,especiallyinmonasteries,whohavedeeplyfeltthis,sothatatlast they became crazy through fright and timidity of conscience, and somecontinued in perpetual despair!The reasonwas, that theyhadbuilt upon theirowndoing,devotionandgoodintentions,andknewnothingaboutChrist.Thatwasjustthekindofastructureforthedevil,thathecouldjoyfullyoverturnandthrowallintoaheap.

St. Bernard himself had also to feel and acknowledge this, who hadnevertheless led-a very strict life, with praying, fasting, bodily mortification,etc., so that he was deficient in no respect, and served as an example for allothers,sothatIknowofnooneamongthemonkswhowroteorlivedbetterthan

he.Yet,whenhecametodie,hehadhimselftopronouncethisjudgmentuponhisentireholylife:O,Ilivedadamnablelife,andspentmylifeshamefully!Ah,howso,dearSt.Bernard?Youwere surelyapiousmonkallyour life. Is thenchastity,obedience,yourpreaching,fasting,praying,notanadmirablething?No(sayshe,)itisalllostandbelongstothedevil.Therecomesthewindandrain,andthrowsfoundation,basisandbuildingallintoaheap,sothathewouldhavehad tobe eternallydamned, byhis own judgment, if hehadnot turned about,and,madewiserbyhisloss,desertedmonkery,seizeduponanotherfoundationand clung to Christ, and been kept in the faith that the children use in theirprayers,whenhesaid:"AlthoughIamnotworthyofeternallife,norcanattainitbymyownmerit,yetmyLordChristhasadoublerighttoit,onceasLordandheir to it, inherited from eternity; secondly, attained through his suffering anddeath.Thefirstheretainsforhimself;theotherhebestowsuponme,"etc.

Thusallthemonksandpriests,andallthatclaimedtobeholy,thatwereeversaved,had tocreepoutof theirhoodsandall theirworks,andcling toChrist;althoughitwentveryhardwiththem.Foritisverydifficultforamanwhohasspenthiswholelifeinthisself-madeholiness,andhasdependeduponit,totearhimself loose from it in an hour and cast himself upon Christ. Therefore hewarnsandexhortsustolayholdofandpracticehisteachingwhilstwehavethetime,beforethelastagoniesovertakeus.ThusourdearLordhasnowcompletedthis beautiful sermon.Now the evangelist states in conclusion how thewholeworldhad to testify that thiswas a verydifferent style of preaching fromanytheyhadheardbefore,andtowhichtheyhadbeenaccustomed.

V. 28-29. And it came to pass, when Jesus had ended these sayings, thepeople were astonished at his doctrine: for he taught them as one havingauthority,andnotasthescribes.

Thereby the evangelist showswhat kindof preachers and teachers' the scribeshadbeen,namely,that[theirteaching]hadbeenamerecold,vain,idlebabbling;that they had not urged or insisted uponGod's commandswith earnestness orenergy; just as our rag-washers have hitherto upon the pulpit been drivelingabout nothing else than purgatory, indulgences, hoods, rosaries, lighting ofcandles.Buthe tookholdquitedifferently, showedwhat theyhadneverheardbefore,thetruedoctrineandlife,andrebukedvicesinsuchawaythattheyallfeltthatthemantaughtwithauthority,andeverythinghadlifeandavoice,asifithadhandsandfeet,andtheyhadtosaythatthiswaspreachingwithauthority,whilstthatoftheotherswasvain,empty,yesameredeadwish-wash.Therefore

ourpapistsnowactshrewdly in that theyareashamedof their filthyrags,andkeep silence [in regard to thoseother topics] andbegin also to preach a little,afterusandourbooks,aboutfaithandgoodworks;althoughtheystilltwistandbutcherit,asnotbeingreallyinearnestaboutpreachingright,orhavinggracetobeabletounderstandit.

Thereremainsyetattheendonequestiontobetreatedof,becauseweheardin this sermon that fChrist insisted so strenuouslyuponworks,whenhe says:Thepoorshall inherit thekingdomofheaven; themercifulshallobtainmercy;also,thoseshallberewardedinheavenwhosufferpersecutionforhissake;andwhatissaidaboutthisattheendofthefifthchapter:Ifyoulovethosewholoveyou,what kindof reward shall youhave? and in the sixth chapter concerningalms, fasting and praying:ThyFatherwhich seeth in secret, shall reward youopenly,etc.;fromwhichsayingsthesenseless,falsepreachersconcludethatwegettoheavenandaresavedbyourownworkinganddoing,andthereupontheybuilduponthistheirendowments,monasteries,pilgrimages,masses,etc.

Although, however, this question is somewhat sharp, and belongs rather tothe university, among the learned, than to the pulpit, before ordinary, simple-minded people; yet, as it occurs so often in our text,wemust not overlook italtogether,butmusthavesomethingtosayaboutit.Foritisverynecessarythateveryoneshouldhavesomeideaofthedifferencebetweengraceandmerit.Forthe two do not accord with one another. If one is preaching grace, he surelycannotbepreachingmerit;andwhatisgracecannotbemerit,elsegracewouldnotbegrace,saysSt.PaulinRom.xi.6.Thereisnodoubtaboutthat.Therefore,hewhoconfoundsthesetwoconfusesthepeopleandmisleadsbothhimselfandthosewhohearhim.

Well, we will ignore for the present the sharp answer, and discuss thisquestionintheplainestwaythatwecan;andinthefirstplacewemustdistinctlyremember this, that there is a great difference between faith, or essentialChristianity,and its fruits,as Ihaveoftensaid.For,according to theChristianname and nature one is not different from another; all have at once the sametreasureandthesamekindofpossessions.ForSt.PeterhasnodifferentorbetterbaptismthanSt.Paul,andachildbornyesterdaynoinferiorbaptismtothatofJohn theBaptistorSt.Peterandall theapostles; thus theyhavealsonoother,betterChristthantheleastChristian.

If we now look at this, there avails no merit, or difference. For the least

Christian receives just as well the same body and blood of Christ in thesacrament,andwhenhehears thegospelhehears theverysamewordofGodthatPeterandPaulheardandpreached.Also,nosaintcanprayanotherorbetterpaternoster,orpronounceandconfessacreedandtencommandmentsdifferentfromthoseprayeddailybymeandeverychild.Thatisnowsoplainthateveryonecaneasilyunderstand it; so that inwhatentitlesus tobecalledChristiansthereisnoinequalityorpreferenceofpersons,butoneisjustliketheother,man,woman,young,old, learned,unlearned,noble, ignoble,prince,peasant,masterand servant, great and A small saint, as there is only one kind of Christ andcreed: just as the sun in theheavens isofonekind towards everybody, shinesuponapeasantaswellasuponaking;uponablindmanaswellasupononewhoseeswell;uponthesowuponthestreetasuponthemostbeautifulwomanuponearth,andshinesasreadilyuponathornasuponarose,uponfilthasuponpurple,anditistheverysamesunthatshinesuponthepoorestbeggarasuponthegreatestkingoremperor.

But thereafter, if we begin to consider external matters and what we aredoing,asthatI,whoamaChristianandbaptized,aminadditiontothisalsoapreacher,whilst I couldbeaChristianwithout that; then the inequalitybeginsanditextendstothevariousdistinctionsamongChristians;notasChristians,orastothenatureofChristianity,butastoitsfruits.ThusIamapreacher,thatis,such a Christian who is to present the word to the people, to comfort thedistressed,toinstructtheerringandignorant,etc.Andthisoneistheheadofafamilyoramechanic,whoistorulehishouse,attendtohisbusiness,provideforhiswifeandchildren.Thereisaman,differentfromyouandme;yetImustsay:HeisjustasmuchaChristian,andgetsasmuchfrombaptism,thegraceofGodandeternallife,asIandalltheothers,andisnolessinChristthanI;andthereishere no difference between women or men, etc. Yet the woman's work isdifferentfromthatoftheman,thatofaservantfromthatofhismaster,thatofapreacher from that of a civilian; likewise, a child comparedwith its father, ascholarordisciplewiththeteacher,eachofthemhavinghisownworkorfruits;andthuseverywherethereisadifferenceinexternalcircumstances,whilstyetallareatthesametimeChristiansandoneaccordingtotheinnerlife.ForthereisnomorethanoneChristianityandonlyonenaturalconditionofallmen.Thatweseetoointheheavens(saysSt.Paul,1Cor.xv.41,)thattherearesomanykindsofstars,anddifferingfromoneanother,onegreat,theothersmall,oneshiningclearly, the other dimly, and yet there is but one sun in our heavens. In thisrespecttheyareallalike,thatallstandinoneheavensandhaveonekindofsun;

andyettheyareunlikeastosizeandbrightness.Thusitisalsouponearth(saysSt.Paul, further,)notall flesh is thesameflesh,but there isonefleshofman,another of beasts, another of birds. In the fact that they are flesh they are allalike, and one has hismembers, head, heart, stomach, etc., just aswell as theothers;yetthereisagreatdifferencebetweenmen,beasts,birdsandfishes.

IfnowyouwishtospeakaboutaChristian,ortodepicthim,youmustpainthimsothatheisinnowisedifferentfromothers,andonemustbeinallrespectsastheothers.Foryoumustnotdescribehimasamanorwoman,apreacherorlayman,princeorbeggar,mechanicorCarthusianmonk.For thesedistinctionshavenothingtodowithhim;butsofarashisessentialcharacterisconcerned,heis just asgoodandholyasPeter andPaul, andnoone is anymoreandbetterthan he. For if St. Peter were better than I, as to the true essentials ofChristianity,hewouldhave tohaveabetterChrist,gospelandbaptism than I.Butbecausethegreattreasurethatwehaveisaltogetheroneandthesame,wemustinthisrespectbeallalikeandnoonemustberaisedabovetheother.Itmaywell be that one doesmore and greater things than another, as, that St. Peterraisedpersonsfromthedead.Butthereby,thathedoesmiracleswhichIdonot,heisindeedagreater,brighterstarthanIinthe,heavens,butnotadifferentkindofstar,andhehasnootherheavens.St.Pauldidandlaboredmorethanalltheotherapostles;buthedidnotfor thisreasonhaveabetterapostolicoffice,nordidhepreachadifferentandbetterChrist.

This iswhatwenowsayaboutmerit. Ifweare speakingabout thatwhichconcernstheessenceofChristianity[ortheChristianlife]accordingtowhichweareallequal,howwebecomepiousbeforeGod,andattainforgivenessofsinsandeternallife,hereallourmeritistotallyexcluded,andwemustneitherhearnor know anything about it For you have not at all deserved the gospel, orChrist, or baptism, but it is a pure grant, freely given; so that our sins aregratuitously forgiven, we become God's children and are assigned to heavenwithoutourdoinganythingtowardsit.

Andherewecontendagainsttheabominationofthesophistswhosogreatlyexaltourworks,thatwetherebysecureagraciousGod,andmeritheaven.Yes,theyventureshamelesslytosaythatamaneveninmortalsinscandosomuchofhis own accord, and perform such acts of devotion or accomplish such goodworks that hemay thereby allay and propitiate thewrath ofGod.Thatmeanshurlingtherooftotheground,quiteupsettingthefoundation,buildingsalvationuponnothingbutwater,drivingChristentirelyfromhisthroneandsettingupour

works instead. For it must follow from that, that we have no need at all ofbaptism,ofChrist,orgospel,orfaith,becauseevenwheninmortalsinIfindsomuchvirtueandpowerinmethatIcanextricatemyselfbymyownworksandmerit forgiveness of the same and eternal life. From this you see that God isslandered and blasphemed by all that they drivel about merit, on the subjectabout whichwe are now disputing, how andwherebywe are to attain to thegrace of God and eternal life. Yet they are not satisfied with teaching thisshamefulblasphemyofGod;buttheyareactuallyfightingforitanddenouncingusashereticsonaccountofit.

This every one can now readily understand, that one of these twomust befalse:eitherthatwecannotbyourdoingmeritgrace,orChristwithhisbaptismmustbeofnoaccountandnothing;andChristmusthaveactedlikeafool,tolethimself be martyred and shed his blood so dearly, and to have undergone somuch,inordertoacquireandbestowuponuswhatwasnotatallnecessaryandwhatwealreadyhavebyourselves.Therefore,althoughtheyrevileusashereticson thisaccount, thatwedonotagreewith themabout thismeritofworks,wewillgladlysubmittotheircallingushereticsandleavethematterinthehandsofGodourjudge;butonlythemorefirmlyresistthemandreplytothemthattheyarenotheretics,buttheveryworstblasphemersofGodthatthesunevershoneupon,whomost shamefully deny and curse Christ, as Peter prophesied aboutthem,andastheepistletotheHebrewssays,theysmiteChristonthemouthandtramplehimunderfoot,withhisbaptism,sacramentandentiregospel,andwhatGodhasgivenusthroughhim.

And I would really like to hear what they could say to it, the miserablepeople: If they assert thatwe by ourworks can begin by securing grace, andwhen this is done, and somuch ismerited, that we, over and above the firstgrace (as they call it), merit in addition the kingdom of heaven and eternalsalvation;whatdoesone thenmeritby theother subsequentworks?For Iwillsupposethatapapisthasdonehismassorotherworkingrace,andhastherebymerited the kingdom of heaven, as such an excellent work that is worthy ofeternallife,whichtheycallmeritumdecondigno;whatwillhethenmeritbytheworksandmassesthathedoesnextdayandafterwardsinthesamegrace?Thenthey begin, (as they do not knowwhat else to say,) andmake essentiale andaccidentale premium, and say: These following works enable one to meritsomethingadditional,asalittlegiftintothebargain,whichGodgivestousoverandaboveeternallife.Isthistrue?thenIamtounderstandthatthefirstworks

arethebest,buttheothersarenotsogood.Otherwisetheymustmerit just thesame;yetcommonly thefollowingworksareaccustomedtobebetter,becausetheyarenowmorediligentlypracticed.gracebyanyworkofhisown,muchlessifoneislyinginmortalsin;andthen,althoughamanwereingracebyworks(astheysay),thattheseworks,doneingrace,shouldbesopreciousastomeritthekingdomofheaven.For therestandsChristandasserts thecontrarywithclear,plainwords.Lukexvii.10:"Whenyeshallhavedoneallthosethingswhicharecommandedyou,say,Weareunprofitableservants."

Sincenowthelastworksdonotmeritthekingdomofheaven,thefirstmustalsonotmeritit;or,iftheyareequallygood,andeveryworkcanmeritthis,thenGodmustbuild asmanyheavens as thegoodworks that aredone; andwherewouldourLordGodatlastgetsomanyheavensastopayforeverygoodwork?Those are really smart people, that can measure it off so smoothly andaccurately. But what shall we say? All that they say is nothing but lies anddeception,forthereisnotawordofittrue;first,thatanyonecanmeritgracebyanyworkofhisown,muchlessifoneislyinginmortalsin;andthe,althoughaman were in grace by works (as they say), that these works, done in grace,shouldbesopreciousastomeritthekingdomofheaven.FortherestandsChristandasserts thecontrarywithclear,plainwords.Lukexvii.10:“Whenyeshallhavedoneallthosethingswhicharecommandedyou,say,Weareunprofitableservants.”

Thereforeweoughttoholdfasttoourdoctrine,sothatweneverallowanyworktoputinaclaimforsecuringthefavorandgraceofGod,deliveringfromsinandentitlingtoheaven.Forthis, inshort,mymerit is tobenothing;andifoneshouldwanttouseitinthatway,Imusttrampleitunderfoot,anddamnittothedevilhimselfinhell,assomethingthatwouldhindermyfaithandleadmetodeny Christ. For here the truth stands, that God has bestowed all thisgratuitously,outofpuregrace,inthathesendshisSonandletshimdieforme,andannounceandgivethistome,commandingmeonlytobelievethisandbebaptized in it. My works have nothing to do with this, but it is a pure gift,grantedfromheavenandbroughttomebyChrist.Thereforeletallmeritinthismatterbeentirelythrownaway,andletusconcludethatonecannotsecuregraceandtheforgivenessofsininanyotherway,mannerormeasurethanbythewordofGodconcerningChrist,andreceivingitbyfaith.AndthatGodmayhearus,whyshouldweboastofourmerit,sincetheythemselvesandallthesaintsmustdailypray, in theLord'sprayer,as longaswe live:Forgiveusourdebts,etc.?

And the desperate saints dare unblushingly to say that aman, though lying inmortal sin,canpreparehimself forgraceandafterwardsalsomerit everlastinglife.

Buthowdoyou account for it that there are somanypassages concerningmerit and reward?To thiswe reply now, for the benefit of the simpleminded,that these are merely for a consolation to Christians. For if you now havebecomeaChristian, andhave agraciousGod and forgivenessof sins, bothofthosepast andof .those thatyouaredailycommitting [I say toyon], thatyoumust do and suffermuch on account of your faith and your baptism. For thedevil himself, togetherwith theworld and the flesh, will besiege you and oneveryhandtormentyou,ashasbeenabundantlyshowninthesethreechapters,so that you may feel as if the world was too narrow for you. Now if [ourSaviour]wouldallowustobethusperplexed,withoutwordorconsolation,weshouldbeledtodespairandtosay:WhoiswillingtobeaChristian,preach,ordogoodworks?Heseessurelyhowitgoeswiththem,andtheworldtramplesupon them, reviles and abuses them, treats them cunningly andwickedly, andfinallyrobsthemofhonor,propertyandlifeitself;andhe[mySaviour]callsmenothingelsethanpoor,distressed,hungry,soft-hearted,peaceable,afflictedandpersecuted:isitalwaystobeso,andneverdifferent?

Thenhemusttalkout,encourageandcomfort,andsay:YouarenowingraceandthechildrenofGod;althoughyoumustnowsufferforthatintheworld,donotbealarmedatthat,butholdon,anddonotletyourselvesbemadewearyorweakwhatever youmay see, but let every one do just what he should. If hesuffersonthataccount,itwillnotharmhim,andhemayknowthatthekingdomofheavenishis,andheshallberichlyrepaid.Ah,howpaid?Whywehaveitalready, throughChrist,without and in advance of all our doing. Thus, as St.Paul says, thatGodwillmake agreat, bright star out of you, andgrant you aspecial gift, even in this life. For a Christian can even here upon earthaccomplishsomuchwithGodthroughhisprayersandworks,thathemaysparean entire land, prevent wars, famines, pestilence, etc.; not that the work onaccountofitsworthinessissovaluable,butforthisreason,thathehaspromisedit, for our invigoration and consolation, so that we are not to think that ourworks,plaguesandmiseryarelostandforgotten.

Nowthereisherenomerit,bywhichwearetoearngrace,orourbaptism,Christandheaven(ofwhichtheyspeakwhentheyaretalkingofmerit);butitallreferstothefruitsofChristianity.ForChristsaysalso(aswehaveseen)inthis

sermonnothingabouthowwebecomeChristians,butonlyabouttheworksandfruitswhichnoonecandounlessheisalreadyaChristian,andingrace;asthewords prove, that they must endure poverty, misery, persecution, just for thereasonthattheyareChristiansandhavethekingdomofheaven,etc.Ifwenowspeakofthosefruitsthatfollowbeingingraceandhavingforgivenessofsin,wemayconsenttospeakofameritandreward;butweobjecttocallingthoseworksofoursthechiefgood,whichmustbetherebeforehand,andwithoutwhichtheycouldnotbeperformed,orbepleasingtoGod.Ifnowweonlyinsistuponthispoint,thatthereisnomeritbutonlypuregrace[bywhichwearesaved],thenwewillnotobjecttogivingthenametothefruitsthatfollow;but,sothatonedoesnot falselypervert thosepassages, and refer themcontrary to theScriptures toour meriting grace, but interprets them properly, as intended, to comfortChristians,especiallyamidsufferingandhostility,whenonefeelsanditseemsas ifour life, sufferinganddoing,were invainandaccomplishingnothing;astheScriptures everywhere console,where they exhort to perseverance in goodworks,asinJer.xxxi.16:Estmercesoperituo,thyworkisnotinvain;also,St.Paul,in1Cor.xv.58:Laborvesternonestinanisindomino,yourlaborisnotinvain in theLord.For, ifwehadnot thisconsolation,wecouldnotendure thiswretchedness,persecutionandmisery,thatweshoulddosomuchgood,andletourteachingandpreachingberewardedwithsheeringratitudeanddisgrace;andwouldhaveatlasttoceasefromdoingandsufferingwhatwasplainlyourduty.ButGodmeans toarouseandconfirmusby thisbeautifulpromise,so thatwepay no regard to the ingratitude, hatred, envy and contempt of theworld, butregardhimwhosays:"IamthyGod.Iftheworldwillnotthankyou,androbsyouofhonor,property, andevenof lifeon that account, thencling tomeandtakecomfortfromthis,thatIhaveaheaven,andsomuchinitthatIcaneasilyrecompenseyou,andtentimesmorethancannowbetakenfromyou;"sothatwecanhavethisanswerfortheworld:Well,ifitwillnottreatuswithfavor,letit go alongwith its favor, and all that it has; I did not begin anything on itsaccount,andIwillhenceforthneitherdonoromitanythingonitsaccount.ButIwilldoandsuffereverythingforhissakewhogivesmesuchrichpromises,andsays:Althoughyouhavealready,asidefromthis,alltreasureinheaventhroughChrist,andmorethanenough;yetIwillgiveyoustillmore,asadditional,sothatyou shall have the kingdom of heaven fully revealed, and you shall visiblybeholdChrist in everlasting glory and joy, (whom you now have in faith), somuchthemoreasyounowsufferandlabor.

Hereareapplicablethecharmingpassagesandexhortations,suchasHeb.x.

35: Magnum habetis remunerationem, etc. Cast not away, therefore, yourconfidence,whichhathgreatrecompenseofreward;andChrist,inMatt.xix.29:"And every one that hath forsaken houses, or brethren, or sisters, or father ormother, or wife, or children, or lands, for my name's sake, shall receive ahundredfold,andshallinheriteverlastinglife."Thushespeaksalsohere:Mercesvestramagnaest incoelo,youshallbewell rewarded inheaven;bywhichheshows that they already have the kingdomof heaven, and yet shall have it somuchthemoregloriouswhenitnowisrevealed.

See,ifweturnthesepassagesinthisdirection,theyarerightlyused,sothattheyhavenoreferencetoourconfidinginourworkscontrarytofaith,buttotheconsolationofChristiansandbelievers;andifthesophistshadaimedtheirtalkaboutmerit in thisdirection, itwouldhavebeenall right.But theybased theirown work-holiness and monkery upon it, so that God should thereby regardthem as peculiar saints, and sell heaven for these, and should give them thehighestseats,asthosewithwhomcommonChristianswerenottobecompared;andtheyactedindeednotunwiselyinthematter,forthatdidnotbringpoverty,misery, mourning, persecution, but money, property, honor, and no order wasestablished for the purpose of using in it theword ofChrist, sacrament, faith,loveandpatience;butonlywiththeirhoods,andrigid,peculiarmodeofliving,theywanttobehighlyesteemedandexaltedbeforeGod,asthosewhoneednoChristorfaith.

In thiswaynowweadmit thatChristianshavemeritandrewardwithGod;notforthepurposeofbecomingchildrenofGodandheirsofeternallife;butfortheconsolationofbelieverswhoalreadyhavethis, thattheymayknowthathewillnotletthatbeunrewardedthattheysufferhereforChrist'ssake;but,iftheysuffer and labormuch, thenhewill specially adorn themat the lastday,moreand more gloriously than others, as stars especially great in comparison withothers. Thus St. Paul will shine forth bright and clear above others mostsplendidly. That does not mean forgiveness of sins, or meriting heaven, butcompensationforsufferingwithsomuchthegreaterglory.

Butwewill not suffer thematter to standwhere they put it; for that is toslanderandblasphemeChrist,GodandtheHolyGhost,andeverythingthatGodhas given us by them, and we would rather be denounced as heretics andscoundrels,andbeburnedwithfire, thangiveupordenythis treasure:butwewill also insist upon this consolation even ifwemust suffer for it all trouble,shameandpersecution.Forthiswillbetheresultatanyrate.Thedevilwillnot

agree to this,oraccordwithus;butmeans tomaintain thepope'sdoctrineandbringus to believe as he believes; and as he sees thatwewon't do it, he layshimselfoutagainstuswithallhismight.Forheknowsverywell,ifthispointissettled,thatChristandtheforgivenessofsinsareaperfectlyfreegift, thatanyonecancountitoffonhisfingersandconcludethatthepapacywithitsmasses,monkery,purgatory,worshipofsaints,etc.,mustbenothing,andallwillfalltopiecesofitsownaccord.

Nowlearntoanswerinthiswayaboutthosepassagesthatrefertomeritandreward.IhearindeedthatChristsays:Blessedarethepoor,fortheyshallhavethekingdomofheaven;and,Blessedareyewhenyesufferpersecutionformysake;forgreatisyourrewardinheaven,etc.Buthedoesnottherebyteachmetorestmysalvationuponthat,butgivesmeapromisethatistobeacomforttomeinmysufferingsand inmyChristian life.Youmustnotconfound these thingsformeandmixthetwotogether,normakemymeritoutofthatwhichGodgivesme inChrist throughbaptismand thegospel.Forwearenothere told thatwecanmeritthat,andthatweneednoChristandbaptismforit;butthatthosewhoareChrist'sdisciples,towhomhehasherepreached,andwhomustundergoallmannerofsufferingforhissake,mayknowhowtheyaretocomfortthemselves,because theyhaveahard timeof itonearth,namely, that theybecauseof thisshallhaveeverythingsomuchthemoreabundantlyinheaven;andhewhodoesandsuffersthemostshallbesomuchthemoregloriouslyrecompensed.

Foralthough(asIsaid)inChristallarealike,andgraceisbestowedequallyupon all, and brings full salvation to every one, as the highest,most commonpossession,sothathewhohasChristhasall:yettherewillbeadifferenceinthebrightnessandtheglorywithwhichweshallbeadornedandshine;justasinthislife there is a difference in the gifts, so that one labors and suffersmore thananother;butinthatlifeitwillallbemanifest,sothatalltheworldshallseewhateachonehasdone,andshallhavesomuchthegreaterglory,atwhichthewholeheavenlyhostwillrejoice.Letthisbeenoughaboutthat.

Godpreserveusinhisgrace,revealedinChrist.Amen.