Part 10
contributed to this, and she was a happy mother who bore him. And it is just the same now: He who only is an enemy to us is held in high honor and esteem among them, let him live as he may. That was a great cross to the dear fathers, that they had to see this success and wickedness in the world, so that every one highly regarded it and ran after it, and they were to be pious and have nothing with it but misfortune, and suffer contempt and persecution from everybody.
Christ wishes to show this also, and to warn his own that every one should so live in the world as if he were alone, and regard his word and preaching as the very greatest thing upon earth, so that he would think thus: Although I see that my neighbor and the whole city, yes the whole world lives differently, and all that are great, noble, rich, princes and lords, side with it; yet I have an associate who is greater than they all, namely Christ and his word. Therefore, though I am alone, I am yet not alone. For, because I have the word of God, I have Christ with me, together with all the dear angels and all the saints from the beginning of the world; so that really there is a greater crowd and more glorious procession about me than there could now be in the whole world; only, that it is not visible to mortal eye, and I must see and bear the vexation that so many people fall away from me, or live and act in hostility to me.
You must firmly hold on to this, if you expect to endure; otherwise this vexation will carry you away, if you are influenced by how other people live and believe. For the Turks hence conclude, as their strongest argument [against us]: Do you suppose that God is so cruel as to condemn a great world? In like manner also the papists: Yes, do you think that what you bring forth from your corner is the only right thing, and that the whole world is damned? Should so many popes, bishops, holy fathers, kings and. princes altogether have erred, etc.? They insist so doggedly upon this that no man can tear them away from it, and they conclude most assuredly that our doctrine is not right; and their only argument is: There are many of us, there are few of them; we are pious, learned, wise, God's people, occupy the apostles' seat, etc., therefore we cannot be in error. Christ has surely not forsaken his church nor God his people. It is not possible, that God will damn so many people for the sake of a few; for he has not created heaven in vain.
But against all this Christ teaches thus: Only out with your eyes, or turn them the other way, so that you don't by any means look at the great crowd, bitt only at God's word; and be assured that it cannot be otherwise than that the way to destruction is broad, and the gate wide, and many going upon it; and again, the gate to life is narrow and the way strait, and very few going upon it. Therefore it is of no avail that the Turk and pope boast about those of their faith: We are many and have long believed as we do; therefore, it must be right. For Christ bluntly asserts the contrary, and he calls that the way to destruction that is broad and well travelled, and warns that we should not be worried because there are so few of us and the other crowd is so large. But it is very hard to digest this little mouthful, if one rightly feels it, so that I have myself often choked at it, and thought: We are such a little, poor company, despised and damned by all that is high and great upon earth; ought we then to be boastful and defiant against all the world, to assert that our side alone is right, and to decide in regard to all of them that pope, bishop, and all that adhere to them, belong to the devil? Yet we must get over this, and conclude : I know that my cause is right, though the whole world should talk otherwise.
How must the dear virgin Mary have felt when the angel came and brought her the message that she was to be mother of the Highest? Who then was about her that believed this, or stood by her? Ought she to have taken it into the account that there were the daughters of so many rich, noble, great lords and princes there, and should God not have known how to find any other one for this high duty, to which no virgin had ever been called but herself, a poor, unknown, despised maiden? Also, how did the patriarch Abraham act, when he had to go forth from Chaldea, and travel alone, as if he alone were a Christian and all the world condemned? But he had to give himself no concern about that, nor look around upon others, but had to speak thus: "How God manages with the whole world, I will let him see to that; but I will stick to his word and follow that, although I see all the world going differently;" as also Mary must have thought: "What God will do with others, that I will let him care for; but I will abide by the word that I hear, and that tells me what he will do to me." So we must also conclude: I see that the pope, bishops, princes, sectaries, civilians, and peasants, do as they please, despise and ridicule us with the greatest assurance, so that I might say: Do you then think that you alone are right against all of them? But go along pope, princes, learned men, and all the world; I know that the
doctrine is right, and that it is the word of God: I will abide by that, whatever may happen.
Thus Christ now means to say: I have given you this instruction, so that you may see how extremely few people agree with yon, and how many will teach and live to the contrary, so that it will greatly perplex you; but be firm, and do not let it worry you, and know that it cannot be otherwise, and remember that I told you beforehand that the gate to life is strait and the way narrow; but the other broad and wide, etc. Therefore pay no attention to that, but hear what I say to you, and follow me. For I, with all the saints, have taken the narrow way; you must take it too, if you would come to me; let the others go their wide way. For you will see how narrow the pit will be into which they will have to go; on the other hand ye, who now must go by the narrow way through the strait gate, will come into a beautiful space, as large and wide as heaven and earth.
Now, what makes then the way so narrow and small? No one does but the very devil, the world and just our own flesh, which is lazy, resists and refuses, and will not move forward, to trust God and rely upon his word, cannot bear the world's contempt, poverty, perils, etc. In short, it likes also to travel the broad road, therefore it makes this path for us sour and difficult.
Then comes the world, thai persecutes us, hangs, murders, burns and drowns, because we will not go witli it in the broad way; and if it can do no worse it slanders and abuses us most poisonously, drives us out with sword, .fire, and water: so that it is a hard battle, to stand there and fight against our own flesh, so that one may trust God, love his neighbor, live chastely, and abide in his lot; and if we do all this in a hard struggle, then the world must come too with its persecuting and reviling us as the worst criminals upon earth, just to make our life hard.
Along with this comes the devil himself and torments the heart with evil thoughts, unbelief, fear, dread, despair, makes out of our good deeds sin and shame, and yet we have to remain among these enemies and exposed to their assaults. Under these circumstances one may be vexed and tempted to apostatize and say: I see indeed that those have rest and a good time, pass their days in quiet peace, and have the same glory and honor of being the true servants of God: why shall I then alone suffer myself to be so
wretchedly persecuted, vexed and abused? Where they all stay, there will I stay too.
The ancients have admirably depicted this in the legend of the Knight Tondalo (except that they did not lightly apply it, and interpreted it of purgatory or the punishment of souls after this life,) how he had to pass over a small bridge that was scarcely as broad as a hand, with a burden on his back, and under him a sulphurous pool full of dragons, and besides there was one coming towards him to whom he had to give place. That coincides well with this statement. For a Christian leads a life as hard as if he were walking upon a narrow path, yes, upon nothing but razors; thus the devil is beneath us in the world, he is incessantly snapping at us with his jaws, that he may drive us into impatience, despair and murmuring against God ; besides the world opposes us and it neither will yield to us nor let us pass by, and our flesh hangs about our neck; so that we are crowded on every side, and the way in itself is so narrow, that of itself there would be trouble enough even if there were no danger or hindrance in the way: yet we must go through or fall into the hands of the world and the devil.
Therefore reflect and act accordingly: if you will be a Christian, let it be so. For things will remain as they are: you will not make the way any broader, and must observe that a few go here, and the great crowd there. But let this be your comfort, first, that God is with you; then, that after you have gotten through you will come into a beautiful, wide place. For if you only adhere to the word and act according to it, not according to sight, then he is assuredly with you, and so effectively that your spirit will overcome the flesh, the world and the devil, so that he can accomplish nothing through your flesh, nor through the world, nor of himself. For the word upon which you rely through faith is too strong for him, although it appears little and we do not see it. But he knows very well what it can do, as he has often tested it and felt what a force and power it is, if one believes in it. Therefore the prophet so confidently boasts in Psalm cxviii: "The Lord is on my side: I will not fear: what can man do unto me? They compassed me about like bees; they are quenched as the fire of thorns; for in the name of the Lord I will destroy them. Thou hast thrust sore at me that I might fall: but the Lord helped me," etc. See, he too has nothing else than the word and faith, that the Lord is with him, whom he still does not see; but he feels indeed the world and the flesh that make his way narrow and embitter his life. Yet he
remains firm, finds his satisfaction in the fact that the Lord is with him and approves his course, and he is sure that he will be on the Lord's side and conquer, though all the world should oppose him.
We must also avail ourselves of this consolation, that we learn to make for ourselves out of the strait gate and narrow way a wide space, and out of the little company a great crowd, so that we do not stare at what we see, but through faith and the word look at the invisible, namely, that Christ himself and all the heavenly host are with me, and have gone the very same way, and in a beautiful long procession have preceded me to heaven, and that all Christendom till the last day are still traveling the same road. For where he goes and stays, there they must all go and stay. Thus our way becomes light and easy, so that we confidently pass through; as Christ also invites thither and says: Come unto me all ye that labor and are heavy laden, I will give you rest; for my yoke is easy and my burden is light; as if he meant to say: Do not be grieved by what I lay upon you in the world. For it is a yoke and a burden to the flesh, and is called a narrow way and a strait gate; but only adhere to me and I will make it very easy and pleasant for you, and give you so much strength that you can easily go that way; and not only so, but you shall also experience that it will become lovely and sweet for you.
For this is certainly true, if we rightly look at both sides, that believers have the advantage, so that they ought not willingly to exchange with the ungodly. Although these live in luxury and those must suffer much; yet these trouble and worry themselves ten times as much as we do, with their poisonous, restless hatred, and with so many fruitless schemes, how they may harm us, and all sorts of evil practices and tricks, with which they criminate themselves, so that they still have no good conscience nor a real cheerful hour, and they are their own devil here upon earth; and yet they do not accomplish anything more thereby against us, than to befoul and oppress us somewhat, as much as God allows them.
But those who believe in Christ do not need these cares and troubles, and can still have a cheerful heart and conscience. Although we are somewhat distressed, and the devil annoys us: yet he must again refrain, and we are refreshed by the word, so that our burden and distress become sweet and we have only half a torment, outwardly in the external man; but they are doubly tormented by the devil, they have their hell both here and there, with perpetual torment and unrest of conscience, of murder and blood, so that
they cannot have any cheerful, good thoughts toward God, although outwardly they may have a little joy and pleasure. So they are rightly served, as the Scripture says: Duplici contritione conteres eos Domine, Lord, destroy them with double destruction.
See, thus the Lord means with all fidelity both to have us warned and comforted, so that we do not care if our life is embittered, and we must see and feel so much vexation in the world, because if we look at it aright, it is only half-embittered, and through Christ, on whom we believe, everything in our heart becomes sweet and conduces to life and eternal joy. What harms it then, if the old Adam is somewhat worried about it?
V. 15. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
Hitherto the Lord has been correctly presenting both doctrine and life, and warning against that which is contrary to it, and injures or hinders. In addition to that he now also adds a warning, so that we beware lest, whilst all is right both in doctrine and practice, teachers may secretly arise among us who under the name and semblance of genuine preachers and of the gospel, may introduce something else, and pervert and ruin both the doctrine and life.
For it cannot be otherwise than that the true, pure teaching of the gospel must on every hand be attacked by the devil in all sorts of ways, both externally and internally, as Christ taught from the beginning; of this sermon: that he who means to be a Christian must consider this; that he will have as enemies, first, those who are outside of Christendom, who will oppose, hate and injure him, striking and throttling him, or at least reviling, cursing and condemning; and it is settled that he who has no haters, revilers, and persecutors is not a Christian, or at least has not yet proved his Christianity by outward act and confession. For, as soon as he makes a profession, the world becomes his enemy, and if it can it will surely kill him for it. These are now open enemies and outside of Christendom, that every one can see and readily feel.
But in addition to these (Christ means to say here), you will have another kind of enemies that are not without and deny the doctrine, but who grow up among you, bear and boast of your name—these, first of all, do the great harm. For the others, though they make a great ado, cannot do more than
take body and goods; but my heart and my faith they cannot take from me by violence. But these are not after body and goods, but let me keep what I have; but they cunningly reach after the doctrine, that they may take the treasure itself out of my heart, namely, the dear word, on account of which we suffer persecution from those enemies. This is indeed a lamentable business, that those who are called our brethren, and profess also the Christian doctrine, set themselves up against us and under the same name set aside the true doctrine and introduce another; as St. Paul also warns his Ephesians, and predicts (Acts xx.): Of your own selves shall men arise, speaking perverse things, etc. That is (I say) especially a lamentable thing that those should do it who are among us and of us, whom we regard as upright, and against whom we cannot protect ourselves until they have begun to do harm.
This is the persecution in Christendom that was predicted throughout the Scriptures, and has lasted in fact from the beginning of the world. For so it was with Moses among his people, yes, Jacob, Isaac and Abraham in their families, and Adam, who had only two sons, yet one of them had to instigate mischief.
And I think we have now had sufficient experience of it ourselves. How many there were who at first held with us and began [to follow] the gospel against the pope, so that it seemed as though we would have the whole world with us? But just when we were about to carry everything before us, our own people fall to work and do us more harm than all the princes, kings and emperors could have done. Well, what shall we do about it? They do us great injury, and besides strengthen our enemies against us, who cry out, There one can see what our teaching is, since we are not a unit among ourselves, and the Holy Ghost cannot be with us, since we ourselves persecute, abuse and revile one another, etc. We must endure this, that the enemies be strengthened by this scandal, and we be weakened and reviled, and thus have both our enemies and our brethren against us, so that in fact there is no greater tribulation in Christendom, in external matters, so far as our teaching is concerned.
Since now we must always expect this, and cannot avoid it, Christ gives us along with this sermon, both a consolation and a warning. The consolation is, that we are not to be alarmed, or to trouble ourselves to death in regard to this wretched tribulation, as we see and feel it, that we who
confess the word of God are not a unit among ourselves; but, taught by his word, say thus in response to it: That I knew very well before, when I wanted to be a Christian, that it would be just as my Lord Christ beforehand predicted, that I must have two kinds of enemies, both from without and also from within, from my own dearest friends and brethren. Therefore this shall not frighten me off and make me apostatize from the doctrine, as if it were to be wrong for the reason that those set themselves against me who have been my brethren. Why, Christ himself had Judas, his betrayer, with him, and what he taught and did was not false or wrong because his dearest disciple deserted him and did the mischief. Therefore, we must not mind our Judases.
But the warning is, that we should certainly expect this and diligently take care and be on our guard that these parties do not deceive us, but we must arm ourselves against them and learn to know them. For by his saying: Beware, he means to teach that we are not to be yielding or impatient, but to open our eyes, be wakeful, cautious and wise. For against those external enemies we need nothing more than patience, that we may suffer what they lay upon us, and be firm ; but here it avails not to suffer, or yield, but to beware and see to it that I do not entrust a word even to my brother in confidence, but look with sharp, wakeful eyes only at the word, and trust no man who is now with me, who today can preach with me, but to-morrow perhaps against me. And no one should think himself safe, as not needing this exhortation. For it is such a dangerous, subtle temptation, that even the most spiritually minded have trouble enough to avoid being deceived by it. But the rest, that are secure and careless, cannot at all prevent their being misled. Therefore he does not without reason add the word: Beware. For the semblance and name is too attractive, so that no one can recognize it (as we shall hear) who does not have the correct understanding of the word of God, and besides with all diligence gives heed to it, and lets it be his supreme care to hold it pure and undiluted.
For see how he depicts them, the false teachers, according to their appearance and aspect. In the first place he gives the name, that they are called and are prophets, that is teachers and preachers; and are proud of it that they are not otherwise called or regarded, have just the same ministerial office, the same Scriptures, and the same God whom they boast of as the others; and yet they are false prophets. For he is speaking here of those who
preach by virtue of their office. For the others, who act without official authority, are not fit to be called false prophets; but tramps and scamps, that ought to be turned over to the rabble, and are not to be endured, (even if they do teach aright,) when they want to interfere with the office and sphere of others, in violation of established order; or secretly and thievishly to creep into corners, where no one unauthorized ought to offer a sermon of his own, or to insinuate himself, although he may hear and know that the public preaching is false, as he is not responsible for that. For God established this office, as others, so that we are not to act contrary to it; but he who does not rightly discharge it will have to answer for himself, and will surely find his judge.
Secondly, says he, that they come in sheep's clothing, so that one cannot blame them, nor outwardly distinguish them from other true preachers. These two things it is that do harm, that they hold the true office, and besides come with such beautiful attire and semblance, that one cannot say anything else than that they are true, pious preachers, who seek every one's welfare; as they charmingly profess, and can swear to it, handling only the name and word of God. This spreads very rapidly and hurries the people violently along, like a flood, so that one cannot resist it. For who is there among the rabble that can or dare set himself against these and rebuke them? Yes, who knows how to guard himself against them, since they come with God's name and word (as they boast)?
But Christ herewith warns us against both, so that we are not to be influenced by the fact that they hold the office, although this is necessary, and belongs to a preacher; but no one is thereby assured that he is therefore to believe him, as if he could not in the office be a scoundrel: as it is not unusual in the world that there be in all offices and grades in society many scamps and low fellows that abuse their position. They may be called prophets indeed (says Christ); but beware, and see to it that they are not false prophets. In like manner, be not misled, if they come in sheep's clothing with the precious name and semblance. For here you are told that under that there may be hidden a ravening wolf. Therefore beware again that the sheep's clothing do not deceive yon. For they must all wear that beautiful covering and semblance if they are to deceive the people.
And this is just the difference between these secret and the other open enemies. For the latter rush in among us openly, so that every one readily
knows them; but these come among us in the same office that we have, employ also the same Scriptures and words for appearance sake; but they come (says Christ,) of their own accord; that is, although they have the office, vet thev bring the word and doctrine that God has not entrusted to them, nor did he send them for that, but their own dreams and devil's doctrine, adorned with God's name. Therefore be especially warned against the sheep's clothing, so that you trust no one, however great a show he makes, but look only at the word, whether he rightly handles that, or under cover of it is selling his own wares.
See, if we would now accept this warning, and regulate ourselves according to the words of Christ, we could easily guard ourselves against all false prophets and preachers. But that they are so rapidly multiplying is owing to the fact that we who hear the true gospel do not earnestly accept it, do not take care that we truly have and hold it; move along in such a sleepy, lazy way, as if we could not go astray. That is the reason why we are deceived by this excellent show and semblance, before we are aware of it. For as soon as another new teacher comes and begins, then the word: attendite, beware, is forgotten, with which we ought to be equipped, and we ought so to hear even one as though we did not hear him, but were looking at and attending to the word alone. Those are trifling, unsettled spirits, that look only into the preachers' mouths, and suddenly run after them, through curiosity that makes them eager for novelties, so that they think: O, I heard that one before, now I must hear this one too, he is a fine, learned, holy man, etc. There the devil has already gained a foothold, and ensnared them before they are aware of it, drives and leads them as he pleases, from one conspiracy into another; as St. Paul says of these (Eph. iv. 14) that they are like a reed, tossed to and fro, and carried about with every wind of doctrine. If to-day or to-morrow some one else appears, they rush after and listen to him.
The reason is, they have no certain understanding in their heart of God's word, have little regard besides for the gospel; think, if they have heard it once or twice, that they know it and now have it all: they are soon tired of it, open their eyes and ears if some one comes that brings something new; and it happens with them, as with Adam and Eve, misled by the serpent; who gazed at the forbidden tree and imagined these beautiful thoughts against the word of God: Why should we not eat just from this tree?
because thus eager and curious, so that they became tired of all the other trees in the whole of Paradise and gazed only at this one, etc.
But if it were a serious matter with us in regard to the gospel, and we were carefully living so as to keep the treasure pure and clean, we would not be so easily deceived. For I hope indeed that no factious spirit shall so easily upset me, because I know that the gospel is true, and I would not like to lose it. But if some one comes in beautiful sheep's clothing, I will not look at his mask, as if I wanted to hear something else or new: but [I ask] whether he agrees with my gospel. If not, then thank God, I am thoroughly assured that he is a false prophet and a ravening wolf under his sheep's clothing.
Thus the devilish spirits have the twofold advantage, that we are such heedless, secure and frivolous people, and they can trick themselves out in the beautiful wool of the sheep. For by sheep's clothing he means not bad conduct and gross sin, as of the heathen and unchristian people; but the' excellent name and reputation of real Christians, that have holy baptism, sacrament, Christ, and everything that belongs to Christ. They must bring all this along. For no one must come along and say: This I say; but thus: Dear friends, this Christ says, here you have God's word and the Scriptures, this you must believe, if you wish to be saved; he who teaches otherwise deceives you, etc.; they make use of the precious name of Christ, and God, and the awful, grand words: God's honor, truth, eternal salvation, and whatever other words like these thereto belonging. If now anyone hears these excellent words, and is so earnestly exhorted in view of his soul's salvation and destruction, he becomes alarmed, and surrenders himself at once, if he is not well furnished and decided against it. For it cuts like a sharp razor, and strikes through body and soul. That is a part of the sheep's clothing.
Besides, they embellish themselves with wonderful works and ways, go about in gray coats, look morose, and lead a hard, strict life with fasting, bodily mortifications, hard couches, etc., and do riot live at all like other ordinary people. That makes again a great impression, and captivates the people admirably, so that they fall in by crowds; and such a villain with a single sermon can mislead a whole city that has had the word of God for a long while, and make them forget in .an hour what they have heard for ten years; so that even I, if I wished, would easily undertake in two or three
sermons to preach my people back again into the papacy, and get up new pilgrimages and masses, by means of this show and special sanctity. For the rabble is, as was said, easily thereby persuaded, and at any rate curious and eager to hear what is new.
See, thus must they embellish themselves, both in doctrine and practice, so that they employ the same words that we hear, and along with this lead a beautiful attractive life; as now our anabaptist sectaries, in fact, mislead many people by crying out that we do not have the real gospel, because one may see that it yields no fruit, and the people continue to be bad, proud, avaricious, etc.; that there must be something more than the mere word and letter: the Spirit must do it, and they must honestly strive to live better; if it were the word of God it would surely also produce fruit. Then they go on and say they have the true understanding, and the right fruits and life. If a simple, inexperienced man hears this, he says: O, that is really so! lets himself thus be carried away by the taking words: Spirit, and fruits of the Spirit. Then they go further, and say: He who wants to be a Christian must not share in civil authority, or bear a sword, or have anything of his own, as it is with us; but he is a true Christian who proves it by his works, forsakes everything, does not accept any secular authority and rule; dresses in a gray coat; suffers hunger and sorrow, etc. These they call fruits of the Spirit. See, these are nothing but sheep's clothing; with these they carry away crowds of the poor people.
Who can now recognize the wolf under this and guard against him? Answer: I know no other counsel than, as I have said, that every one first see to it that he is sure of his case and of the doctrine, and have so settled it in his heart that he can adhere to the doctrine, although he see everybody upon earth teaching and living otherwise. For he who wishes to get along safely must absolutely not look at any outward marks in Christendom and shape his course after them, but must look alone to the word that shows the true way of living that avails before God. As, for example, the principal topic and sum of the Christian doctrine is this, that God has sent and given his Son, Christ, and alone through him forgives us all our sins, justifies and saves us. That you are to cling to, and nothing else. Then, if you look about .you, you will see a great variety of dissimilar personalities and modes of living, that one is a man, woman, master, servant, prince, subject, rich, poor, representing the various callings or offices that are in the world, and all so
mixed up together that I can see nothing that has a peculiar appearance [about any of them]. But as I am so settled in mind, and know that main topic in which I have the whole summed up, my heart concludes thus: Suppose I see a husband or 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? In short, what that difference is that I see [in them], that is all the same to me. For I understand this, that a maid in a red dress, or a prince in his golden garment, can be just as good a Christian as a beggar in a gray coat or a monk in a woolen or hair shirt; and I am with such an understanding safe against all sorts of external masks.
But he who does not hold this main truth, or know how to regulate everything by it, cannot avoid being deceived by these masks, when he sees one happy with his wife and children, or splendidly and richly dressed, etc., and another looking demure, fasting much, barefoot, and in a gray cowl, and he concludes at once: O, that is a holy man! the others are of no account; and keeps gaping thus after the masks, out of humor; is not smart enough to say: Can there be a rogue lying hidden under the gray coat? as a Christian can conclude and say: Dear monk, if you wear your gray coat not of necessity, but with the peculiar notion that you will be regarded by others as something peculiar, then you are a desperate, double scoundrel, making the people gape by your pretended sanctity; otherwise you would have to say: If a fanner, who is ploughing or manuring upon his field is just as good a Christian as I, and will get to heaven, what do I want with my peculiar way of living?
But, as I have said, the great common mass hankers after these masks that fill their eyes and make a special show, so that it amounts to nothing if one preaches long against them. And we are besides naturally inclined to this doctrine and works. For it is well pleasing to reason, which always likes to deal with God with its own works. Thus it happens that the devil through these teachers prompts and agitates until he has quite persuaded us.
But we who want to go safely must before anything else see to it, as I have always taught, that we are firmly rooted in our main point, concerning Christ; then we can correctly judge concerning all outward masks and styles, and the Spirit will duly teach and lead us. Thus every one will find enough real good works to do in his calling, if he wants to be pious, so that he need not seek for anything special.
For, are you a prince, judge, husband, servant, maid, etc., and are you to practice and prove your faith, to fill your place and calling properly, and do what is right: then you will surely get so much to do and to work, that no Carthusian will have a harder order to work for than you. For what sort of great trouble and hard work is that, for him to wear a gray coat or hood, or walk in wooden shoes, or mortify his body a little, if he be somewhat strict, and yet along with that live without care and worry, and have enough to gormandize and guzzle? But this one must eat his daily bread in the sweat of his face and with hard work, and must let not alone his body but rather his heart be plagued by the wicked world and his neighbors, and expect and endure all misfortune, discord and affliction; so that a true citizen's calling, conducted in a Christian way, is more than a ten-fold Carthusian order; except that it does not make a show, like the monk, who wears a hood, is separated from the people, etc., and yet, if we open our eyes and rightly compare the two, even reason must come to the same conclusion. Thus also a prince, although he wears golden chains and a cloak of marten fur, but is pious, yet he is under the marten cloak such a plagued and miserable man, that you cannot find his like in any monastery. Thus go through all offices and callings. If you find a pious man or woman, you need not look there for a monk or a nun; for he or she is already monk or nun enough, and is living in a harder order than all the hood and tonsure wearers; yes, it is all tomfoolery before God with all the monks and hermits, in contrast with a pious child, servant or maid, who is obedient to duty. Only do what a pious man or woman ought to do, there you have a rule that is harder to follow than the rules, hoods and tonsures of St. Francis and of all the monks, which cover rather a scoundrel than a pious Christian.
But proud reason will not look at this, but disregards it and thinks: O that is a common affair, that every one may have at home! gapes after something else that is strange and odd, looks in wonder, follows the continual bawling; which is all a mere false show, with which they come along and so dress up their trifling way of living as to put contempt upon all else that are God's ordinances and callings, as if they were of no account. But' it is all owing to this, that we do not take hold of the word of God with real earnestness, or we would soon say: Let the Carthusians come on, and the Anabaptists, the devil himself or his mother, they could not make better callings or ways of living than God has made.
Therefore we must count every calling as excellent, high, divine, whether it be that of a pious husband, servant, maid or faithful laborer, and could thus rightly judge according to the word about all works and callings, and every one could rightly teach and live, and everything would move along splendidly. Those would be the right callings which God has ordered and established, and which he approves; and if God granted that we could bring it to pass that a city would have many of these pious citizens, women, children, masters, servants and maids, we should have heaven upon earth, and would need no monasteries, and should have no need of fasting, or praying and singing all day long in the churches, but simply of doing what their various offices and callings require.
Thus you see what the kinds of sheep's clothing are with which they set the people gaping. But what are they inside and in fact? Nothing else (says Christ) than ravening wolves. That is what they seek, the desperate scamps, that they with a beautiful show of doctrine and life may ruin and destroy souls. Not outwardly, as the tyrants and persecutors, who destroy life and property; also, not as the preachers, who publicly preach against us and condemn our doctrine, etc.: but inwardly, that they secretly tear away the treasure of our heart, which has now become the throne or kingdom and dwelling-place of God. That is, all their scoundrelism that they so adorn with doctrine and life, aims at destroying the faith and the foundation article concerning Christ; as now the Anabaptists outwardly bear our name, and indeed acknowledge that we have the gospel, with the word and preaching; but there follows (they say) no fruit. Just with this word: No fruit, they turn the attention of the people from faith to works, and they push aside the main thing, which is faith in Christ, and they lead us away so that we are to look alone at the fruits; if these appear, then it is the true gospel, and vice versa; and their whole teaching is nothing else than that one must do his utmost and make a display with the fruits, have no private property, forsake everything, etc.; fall back again upon their works, and place their confidence in them, as thereby to be saved. And what is the worst, they do not teach the true fruits, which the gospel teaches and demands after faith, but what they dream about and imagine; say nothing about how every one is to follow his calling properly and faithfully, and abide in it, but just the contrary; lead the people away from these callings, teach them to forsake them as worldly, and run away from them, and look at something that is peculiar; look morose, live severely, stop eating, drinking, dressing like
other people, let themselves be tortured and killed willingly and when not required. Else (say they) the gospel yields no fruit in you, and you are still no Christian, although you have long been believing, etc. And these their dreams they adorn with the Scriptures and quotations from the gospel, though Christ never taught or required this, neither by word nor example, that we are to run away from the community, forsake everything, have nothing of our own, except when it becomes necessary that we must either do this or give up his word. Therefore you must not forsake these things before he orders you, or you are forced to do it. If it comes to that, then say: Before I will forsake Christ and the gospel, rather may go wife, child, body and goods, sun, moon, and all creatures. But apart from necessity you have God's command, that you are to love your neighbor, serve and help him with body and goods, in like manner to love and rule your wife, child, domestics, not run off from them and desert them, as these [fanatics] do, against the word and ordinance of God, altogether without necessity, and yet they want to boast of the great fruits of the gospel, as special saints.
Learn thus to recognize these spirits, as they under the sheep's clothing inwardly raven, and take away the faith, lead you from Christ back upon yourself, and call this fruits of the gospel, which they themselves imagine, by which they destroy the real fruits. That is what these ravening wolves are in sheep's clothing that have always been injuring Christianity. Hitherto they have been called monks; now they are Anabaptists, as a new sort of monks; in old times they were Pelagians, Ishmaelites, Esauites, Canaanites. For this faith has continued since the beginning of the world; and although these Anabaptists may get out of the way, others will certainly come.
In short, monkery will endure as long as the world stands, although with other new names and methods. For all that go about getting up something peculiar, beyond faith and ordinary callings, these are and remain monks, although they do not use the same kind of style, clothing or methods. It is true we can easily be on our guard against these that go about with hood and tonsure; for they are now sufficiently marked, so that every one knows them. But beware of the new monks, that do not wear hoods, but yet start some other odd notions, pretend great devotion and sanctity, with demure looks, gray coats, and a strict mode of living; they say, one must not wear satin or silk, red or variegated clothes, just as those monks also taught, so that still it is monkery all the same, only with a different mask. Therefore,
the artists have hit it exactly, when they paint the devil in a monk's hood with his devil's claws sticking out below. For he has been doing nothing else from the beginning of the world than to mislead the world by monkery.
V. 16-20. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.
Since the Lord Christ has warned his followers to hold firmly to his doctrine, and to beware of their being misled by others who under sheep's clothing are ravening wolves: he now instructs them also, as an additional warning, how they are to recognize them by their fruits, and he uses an illustration in plain, simple words that even a child can understand. For no one is so simple as not to know that a thorn-bush bears no figs or grapes, etc. But however simple the words are, yet no one sees how much they mean unless he diligently considers the word of God. But it all depends upon this, that we understand what he means by a good or bad tree or fruit. For it is easily said: This is a fig-tree or a thistle, a good apple or a sour wild plum, and with the eyes and reason it can be easily seen and understood; but as Christ here uses it, there is no other way to explain it except by spiritual comprehension, according to God's word. For we heard above how these same false teachers employ such semblances and smooth words, that reason cannot judge them, or guard itself against them. Yes, it is just that kind of doctrine and life that grows out of reason and suits it, and is naturally pleasing to us, because it teaches about our own doing and working, which we understand and can do.
By a good tree that brings forth good fruit is meant, in short, one who lives and conducts his walk and conversation according to the word of God, pure and simple. For he means to tell hereafter also of many who have heard the word of God, and also say: Lord, Lord, and besides have done many wonderful works, and yet are false and hypocritical. Therefore we must here completely silence reason and follow the word of God alone, and then infer, if we wish to judge, about life and works, that we may know what God's word calls a good tree or good fruits. For this is too much for reason, (as I said,) if it sees a man who wears nothing but a gray coat, fasts
every week, as the Pharisee in the gospel, yes who also does wonderful works and miracles, that he should not be a good tree with good fruits. For it cannot look any higher, or think and understand any better, is badly caught by it, so that it concludes he who leads a different life from other people, he must be a peculiar, holy man; she sees not, the blind fool, that these works are all still far, far from the word of God.
And if you now ask: Whence do you know that these works are so precious as you make them out to be? it can give no other answer than: I think so. There, go to the dogs with your thinking, if I am to trust my soul's salvation upon it. The rule is: you must know, and not imagine or think, and you must have a sure basis and evidence from the word of God, so that he is satisfied, and you can say: The work is well done, the calling is well pleasing to God, that I know; not according to my own light or star, so that it appears good or evil to me; but that is decided by the word and command of God. It does not seem to me that a husband, or wife, or prince, or judge is as holy as one who creeps into corners or goes into the wilderness: but it does not avail to decide according to my thinking; and although some one should exorcise devils and do all the miracles that the apostles did, I would rather be servant to a shoemaker 01 a dishwasher according to God's word, and I will consider this calling superior to your thinking, even if you could raise the dead. Therefore adhere to it that bringing forth good fruits means that kind of life and good works that are in the line of God's word and command.
Thus these words—by their fruits ye shall know them—are given as a token and set as a sign whereby they can be judged and recognized. If we are deceived, it is no one's fault but our own. For he has not left us in doubt, but has drawn the picture clear and distinct. If you cannot judge them (says he,) because of their sheep's clothing, then observe their fruits and works, whether these are upright and good.
Yes, (you say,) how am I to recognize these? they too may themselves be deceptive. - Answer: You surely know what God's commands are; then see whether thev agree with them. For I will assuredly warrant you that no captious spirit will come without making it perfectly sure and leaving a stench behind him that one may see that the devil has been there; and there has never yet a false doctrine or heresy made its appearance without bringing the characteristic mark along with it which he here indicates, that it
has proposed other works than those which God has commanded and ordained. That now the world is misled is owing entirely to its following wild reason and neglecting the word of God, paying no attention to what he commands and gaping after the pretenders, if it only sees something odd.
He who wishes to judge rightly here, let him do as Christ teaches, and set before himself their works and fruits, and contrast them with the word or command of God, and he will soon see how these coincide. Look at the very holiest Carthusian monk with his strict order, and St. Paul on the other hand with the ten commandments, and you will see that St. Paul preaches in this style: If you have Christ through faith, then let every one be obedient and subject to the authorities, and exercise love toward one another in all callings. See, there you have a true mirror of a Christian life, according to God's command and ordinance. In contrast with this comes that factious spirit and says: O that is of no account! There are many bad people in the [different] callings, and it is all a worldly matter, etc.; ah, we must seek something better. So he goes along and makes something peculiar and odd, comes parading along in a hood or a gray coat; that must now be a grand life and a perfect calling.
But if you are firmly rooted in God's word, you can soon judge and say: Where has God commanded you to get special callings and works in opposition to the common callings that he has ordained? I know very well that there are many bad fellows and pious people in all callings; but what concern is that of mine how they abuse them? I will still abide by the word that teaches me that such callings are good, although there are bad people in them. That is what I look at and regulate myself by; and because the calling is good, the works and fruits, performed according to the word of God, just as the calling demands, must also be right and good. But because your calling has no word of God for it, the works, done in the calling, cannot be good, and both tree and fruit are rotten and of no use.
Thus you have a sure judgment, that cannot deceive you, as Christ teaches you, to know them by their fruits. For I have also read about all the heretics and fanatics, and have found that they one and all every time put forth something different from what God had ordered and commanded, one on this subject and another on that. One forbade to eat all kinds of food; another marriage; the third denounced the civil authority; and each one took up something peculiar to himself, so that they all must walk in this track.
Therefore it lies (as I have said), entirely in this, that one properly knows and holds the definition, what Christ calls good works or fruits, namely, that a good work is that which is ordered or commanded by the word of God and is covered by that command. As a married woman who is pious and deports herself rightly can say this and boast that her calling is commanded by God and has the right, pure, unadulterated word of God, and heartily pleases God. Therefore her works are all good fruits ; so that one is to judge and decide a thing to be good not because we think so, but because God says so and pronounces it good. Adhere to this, and you cannot go astray as they must do. For the judgment stands, that they cannot teach any proper fruits. God also thinks the same way about this, so that they must preach nothing else than about purely invented juggleries; and, because they despise real fruits and works, as not having any special show about them, he too despises their foul works that they put forth with great show, and presume to do things better than he has done.
It is a proverb, invented by the priests, and I think the devil himself mocked them with it: When our Lord God made a priest the devil was looking on, and wanted to imitate him, and he C made the tonsure too broad and it turned out a monk; therefore they are the devil's creatures. That is said by way of a joke, but it is nevertheless the pure truth. For where the devil sees that God orders obedience and love to one another, and constitutes an excellent, spiritual little assemblage, he cannot refrain from building his chapel or beer shop alongside of the church, and also afterwards teaching his monkery, poverty, gray coats, etc., so that always the monks are the devil's priests; for they preach the doctrine of devils (as Paul also calls it) wrought out of their own imaginings, and they claim to be wiser than God and to do his work better than he does.
Therefore Christ now means to say: If you wish to know and judge them, keep to the pure word of God, that you may be sure what the right fruits are and see how they accord with them: thus you will surely find that they teach and practice otherwise than as God has commanded; from that you can certainly also test the tree, that it is not good; and they consider this a coarse, childish comparison. Can one gather grapes from thorns or figs from thistles? Yes, very well, (they think) should not we be able to do that? Why one may gather pure sugar from them. For these works are by far more valuable, according to their notion, than those God has ordered. But look at
the two kinds of trees, the vine or fig-tree, and in contrast the thorn-bush or thistle. Thistles and thorns may also bloom, but what kind of fruit do they produce? But the fig-tree, however, is such a simple tree, makes no boast of its fruits or leaves, puts forth no leaves before the fruit is at hand, but before you are aware it produces fruit. So also the vine, it is more completely destitute of show and glory than any other tree, a mere thin, weak wood; yet it bears the very sweetest grapes, better than any other growth, whilst other trees plume themselves upon their leaves and flowers, so that one should think that they would yield pure sugar; and yet they produce nothing but these sour fruits that are of no use. Thus also here these have the show and make a racket with their boasting of special works as if they alone were doing it: and when the bloom is over, there are nothing but medlars that are quite full of stones, neither nourishing nor feeding anybody, or thistle heads that only prick or scratch if one takes hold of them. For if one contrasts with them the command of God, whether God has commanded and ordered these works, and whether they have been done for the service and benefit of a neighbor, it is seen that they are of no account and only hinder the real good works. Again, as to the other callings, they make no show, do not shine and glitter, and yet they yield the very finest, best fruits, and cause the greatest benefit upon earth, but [they do this] before God, and before those who are enlightened through spiritual eyes, so that they can rightly look at and judge the matter.
Therefore he now speaks thus: Can one also gather figs from thorns? As if he would say: It may bloom beautifully, but wait a little, and see when the time comes to gather the fruit what you will find then. For nothing more will come of it than that people are thereby deceived that have been waiting for large, valuable fruit, and yet find nothing which they or others can comfort themselves with or enjoy; besides the harm is done, that even the very highest reason is deceived and misled by this phantom, gotten up by the devil, which has not God's word and sound understanding, but follows its own notion and devotion and supposes if this pleases it, this must also please God; but it should be turned the other way, so that I am glad to hear what pleases him, although there are vexatious things in all God's callings, and besides there are many bad people in them that injure these fruits, just like miserable worms.
And this comparison he concludes with a common saying which he was fond of using elsewhere: Every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit. But what is the need of teaching this in so many words? Who does not know this already? Why a blind man could tell it by the bush; and he thinks us such fools that we don't know this? Well, he who knows it, let him know it; but we are willing to learn it and remain Christ's scholars. For, as was said, it is not such an easy art to decide in regard to this doing, of which Christ is speaking. But this saying serves to comfort and strengthen such as are in those callings that reason does not consider desirable or respectable, so that there is much vexation in them and much evil is done in them, by which many people are startled, so that they are considered dangerous, as if one could not easily serve God in them, etc.; with this St. Augustine worried and plagued himself greatly, even when he was already a great doctor, so that he would have been glad to see everything right, and to separate from the callings what was bad, and the Pelagian heretics made him a great deal of trouble with this matter: as nearly all the heretics have aimed at making things perfectly pure, and, (pardon the expression) have totally befouled them.
But why need we go far to find it? It is here admirably put, and in a few words: The calling that God has created and ordained, and the man who moves and lives in this calling according to the word of God, he can produce nothing but good fruits. With that you can now console your heart against these thoughts: Alas, this or that one has put me into this calling! There is nothing but disgust and trouble in it! This has often assailed me in regard to my office, and it still does, so that, if it were not for the word of God, I would long since have foresworn the preaching of a sermon, and would have given good-bye to the world; as the monks used to do. But that is the work of the devil himself, who makes every one's calling so burdensome to him, and so blinds proud reason that it cannot recognize the office and work that God assigns to us and which is heartily pleasing to him, and thus it ruins its own calling and fruits. For it would surely be a good tree and a good calling; but reason does not see it and stands in its owu light, so that it cannot bring forth good fruits.
Therefore learn to look at your calling thus according to this saying, so that you may thence conclude: Now I know, thank God, that I am in a good, happy calling, that pleases God; although it is vexatious to the flesh, has
much trouble and dissatisfaction, all that I will cheerfully endure. For here I have the consolation that Christ says: A good tree yields good fruit, in all callings comprehended in God's word, although they are despised and depreciated by the world and the special saints. On the other hand, I hear the decision, that every evil tree brings forth evil fruit: so that when I see the holiest Carthusian, I see a worthless, evil tree, although he makes a fine display and has not so much worry and opposition. For the devil does not embitter and burden him as he does the true, divine callings. Therefore those callings and works they are well pleased with.
But just as little as I can see in my calling that my fruit is good, just so little also can he see that his calling and fruit is evil and of no value; and this saying must be inverted among them, and read thus: An evil tree brings forth good fruit, and a good tree brings forth evil fruit; so that, in short, here reason cannot judge, nor see the goodness of its calling and its works, or derive joy or pleasure from them; but it praises the opposite. For, if we could see it, we should move along in constant joy, and should suffer and endure everything with a cheerful heart that God lays upon us, assured that because the tree is good its fruits must also be good; so that if a pious farming servant hauls a wagonload of manure to the field he is hauling a load of valuable figs and grapes; but [this he does] in the sight of God, not in our eyes, who do not believe, hence every one becomes tired of his calling and gapes after another.
That is now what Christ means when he concludes so bluntly and directly: A good tree brings forth good fruit, and the opposite; and, to make it still stronger, he adds with seeming superfluity, and says: A good tree cannot bring forth evil fruit, and an evil tree cannot bring forth good fruit. How, cannot a servant or a maid be a scoundrel? Cannot a man or a woman commit adultery? Cannot a prince be a tyrant, or a preacher be an impostor? You have said the same yourself. Where are we to look for scamps and scoundrels except in the various trades and callings? Answer; Yes, that is only too true; but in that case he is no longer a good tree, for he goes beyond his calling and lives in opposition to God's command. But if he abides in his calling or office, and does what this demands, he cannot be an evil tree. Therefore says he: Only be careful to remain a good tree and I will warrant you that what you do cannot be evil. For the works that God has ordered must have the praise that they cannot be called evil.
What better thing could we now desire than to have this praise and testimony from Christ himself, against all factious spirits and such as make special claims to sanctity, that we know that we are in such a calling in which we cannot do evil, if we live in accordance with God's word and do what is our duty. Yes, even if something evil should intervene, if we overdo things not purposely or willfully, but through ignorance or weakness, this must also be good and pardoned. In short you cannot spoil it, because you are in the divine office and word, only abide in that and it cannot be evil; or, although it would otherwise be sin, yet it must not be called evil, but be covered over and forgiven; so richly shall you be blessed through the word of God. Just as a fig-tree, or other tree, although it sometimes bears a wormeaten fruit, yet this is still a good fruit, after its kind, without prickle or thorn; yes, rather than have no fruit at all, it must have fruit that is wormeaten, yet innocently so; thus all the works of a Christian are of a good kind, because the tree is good, and he so lives that he would gladly bring forth only good fruit, although sometimes through the weakness of the flesh, or some other hindrance, something evil slips in.
On the other hand, those thorn-bushes and thistles, if they should do their best, cannot bring forth any good fruit that may be called a good apple or fig. And no Carthusian or barefooted monk, if he should pray and torture himself to death, could say a Lord's Prayer that God would call good or do any good work; but the more he would do, and worry himself to do good works, the worse he would 'make it. For it is decided: A thistle bears no figs, and a thorn-bush no grapes; and in short: an evil tree cannot bring forth good fruit. That sounds like severe and strict denunciation of all selfconstituted orders and callings, that they cannot do a single good work; and on the other hand like admirably comforting us, so that we who live according to God's word cannot do evil.
Thereupon he now concludes: Every tree that bringeth not forth good fruit is cut off and cast into the fire. There you have the decision stated that shall be proclaimed in regard to all who teach and maintain their own works, aside from the word of God, who mean to accomplish and effect it that their cause must ever abide and think that God must spare them, as valuable trees and plants, and fence them in and take the best care of them: but do not perceive what a sentence has been pronounced against them, so that he has already detected the kind and marked it on the tree, as Christ
elsewhere says, and that they are fit for nothing but the fire of hell. For it stands written: Every plant that my heavenly Father hath not planted shall be rooted up, etc.
This he has now spoken through comparisons, and as in parabolis or dark words. Now he goes further and means to explain what he meant thereby, and he adds the right comment, with clear, plain words, and says:
V. 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
That is, just those who serve me, and regard their way of worship as the very best, and are earnestly concerned about entering into the kingdom of heaven, and think they have it before all others, against these I will shut heaven. That is a terrible decision, that no one is farther down in hell than the greatest devotees, that is the most holy monks; as the devil also has made a proverb, and himself made a mock of his saints, as a scoundrel who himself cannot conceal his villainy, so that it is said: Hell is paved with the tonsures of priests and monks. That is just what he says here, that those who claim to be the greatest saints shall not enter the kingdom of heaven. Why? For they say: Lord, Lord, (says he,) but they do not the will of my Father which is in heaven. How is this? Are they not doing the will of God, when they are serving God night and day, and besides are working miracles, as is presently said? What shall become of the other great crowd if these are not to be saved? Answer: You hear very plainly that he says No to this, and makes a distinction between saying: Lord, Lord, and doing the will of his Father; and he says; I do not want those who solemnly cry: Lord, Lord, and come with their great devotion, as if I must lift them to heaven; but those I want who do my Father's will. They hope and presume that they will not only get to heaven, but will also by their merit bring others in, and will have high seats and receive special crowns, etc.; as they confidently boast: Shall not a Carthusian merit more, and have a higher grade in heaven than a mere layman or a married woman? Else what does he gain in the monastery with his strict disciplines, etc.? But it is not: Carthusians or servants of God enter heaven, but those who do the will of God.