Works of Martin Luther Part 44

Dear Friends: We have heard the things which are necessary, as for instance, that the ma.s.s is regarded as a sacrifice[16]. Then we considered the things which are left to our liberty, such as marriage, the monastic life, the abolis.h.i.+ng of images. We have treated these four subjects, and have said that in all these matters love is the captain. On the subject of images, in particular, we saw that they ought to be abolished if they are going to be wors.h.i.+ped, otherwise not, although I wish they were abolished everywhere because they are abused,--it is useless to deny it. For whoever places an image in a church, imagines he has performed a service unto G.o.d and a good work, which is downright idolatry. And this, the greatest, foremost and highest reason or abolis.h.i.+ng the images, you have neglected, and taken up the very lowest. For I suppose there is scarcely any man who does not understand that yonder crucifix is not my G.o.d, for my G.o.d is in heaven, but that this is simply a sign. But the world is full of the other abuse, for who would place an image of silver or of wood in a church, if he did not think that in so doing he was doing G.o.d a service? Think you that Duke Frederick, the bishop of Halle, and the others would have placed so many silver images in the churches, if they thought it counted nothing before G.o.d? Nay, they would not do it.

But this is not sufficient reason to abolish, destroy and burn all the images; and why? Because we must admit that there are still people who have not the wrong opinion of them, but to whom they may be useful.

Although they are few, yet we cannot and should not condemn anything which is still useful to the devotions of any man. But you should have taught that images are nothing, G.o.d cares nothing for them, and that He is not served, nor pleased when we make an image for Him, but that we would do better to give a poor man a gold-piece than to give G.o.d a golden image, or G.o.d has forbidden the latter, but not the former. If they had heard this teaching, that images count or nothing, they would have ceased of their own accord, and the images would have fallen without any uproar or tumult, even as it was already coming to pa.s.s.

[Sidenote: The Devil's Game]

We must, therefore, be on our guard, for the devil is after us, through his apostles, with all his craft and cunning. Now, although it is true, and no one can deny that the images are evil because they are abused, nevertheless we must not on that account reject them, nor condemn anything because it is abused. That would result in utter confusion. G.o.d has commanded us not to lift up our eyes unto the sun, etc. [Deut. 4:19], that we may not wors.h.i.+p them, for they are created to serve all nations. But there are many people who wors.h.i.+p the sun and the stars. Shall we, therefore, essay to pull the sun and stars from the skies? Nay, we will not do it. Again, wine and women bring many a man to misery and make a fool of him. Shall we, therefore, kill all the women and pour out all the wine? Again, gold and silver cause much evil, shall we, therefore, condemn them? Nay, if we would drive away our one worst enemy, who does us the most harm, we would have to kill ourselves, for we have no greater enemy than our own heart, even as Jeremiah says, "The heart of man is crooked," [Jer. 17:9] or, as I take the meaning, "always twisting to one side or the other." And what good would that do us?

He who would blacken the devil must have good charcoal, for he, too, wears fine clothes and goes to the fair. But I can catch him by asking him: Do you not place the images in the churches because you think it a special service of G.o.d? and when he says Yes, as he must, you may conclude that what was meant as a service of G.o.d he has turned into idolatry by abusing the images; he eagerly sought what G.o.d has not commanded and neglected G.o.d's positive command, to help the neighbor.

But I have not yet caught him; he escapes me by saying: I help the poor, too; cannot I give to my neighbor and at the same time place images in churches? That is not true,--for who would not rather give his neighbor a gold-piece, than G.o.d a golden image! Nay, he would not trouble himself about placing images in churches if he believed that G.o.d was not served thereby. Therefore I freely admit, images are neither here nor there, neither evil nor good, we may have them or not, as we please. This trouble has been caused by you; the devil would not have accomplished it with me, for I cannot deny that it is possible to find some one to whom images are useful. And if I were asked about it, I would confess that none of these things give offence to me, and if just one man were found upon earth who used the images aright, the devil would soon draw the conclusion against me: Why condemnest thou that which is still useful in wors.h.i.+p? This challenge I could not answer; he would have successfully defied me. He would not have got nearly so far if I had been here. He played a bold game, and won, although it does no harm to the Word of G.o.d. You wanted to paint the devil black, but forgot the charcoal and used chalk. If you would fight the devil, you must be well versed in the Scriptures, and, besides, use them at the right time.

[Sidenote: Of Meats]

Let us proceed and speak of the eating of meats. It is true that we are free to eat any manner of food, meats, fish, eggs or b.u.t.ter. This no one can deny. G.o.d has given us this liberty. That is true; nevertheless we must know how to use our liberty, and treat the weak brother differently from the stubborn. Observe, then, how you must use this liberty.

First of all, If you cannot give up meat without harm to yourself, or if you are sick, you may eat whatever you like, and if any one takes offence, let him be offended. And if the whole world took offence, yet you are not committing a sin, for G.o.d can excuse you in view of the liberty He has so graciously bestowed upon you, and of the necessities of your health, which would be endangered by your abstinence.

[Sidenote: Liberty and Law]

Secondly, If you should be pressed to eat fish instead of meat on Friday, and to eat fish and abstain from eggs and b.u.t.ter during Lent, etc., as the pope has done with his fools' laws, then you must in no wise allow yourself to be drawn away from the liberty in which G.o.d has placed you, but do just the contrary to spite him, and say: Because you forbid me to eat meat, and presume to turn my liberty into law, I will eat meat in spite of you. And thus you must do in all other things which are matters of liberty. To give you an example: If the pope, or any one else would force me to wear a cowl, just as he prescribes it, I would take of the cowl just to spite him. But since it is left to my own free choice, I wear it or take it off, according to my pleasure.

[Sidenote: Peter and the Gentiles]

Thirdly, There are some who are still weak in faith, who ought to be instructed, and who would gladly believe as we do. But their ignorance prevents them, and if this were faithfully preached to them, as it was to us, they would be one with us. Toward such well-meaning people we must a.s.sume an entirely different att.i.tude from that which we a.s.sume toward the stubborn. We must bear patiently with them and not use our liberty, since it brings no peril or harm to body or soul, nay, rather is salutary, and we are doing our brothers and sisters a great service besides. But if we use our liberty without need, and deliberately cause offence to our neighbor, we drive away the very one who in time would come to our faith. Thus St. Paul circ.u.mcised Timothy because simple-minded Jews had taken offence [Acts 16:3]; he thought, What harm can it do, since they are offended because of their ignorance?

But when, in Antioch, they would insist that he ought and must circ.u.mcise t.i.tus, Paul withstood them all and to spite them would not have t.i.tus circ.u.mcised [Gal. 2:3]. And he held his ground. He did the same when St. Peter by the exercise of his liberty caused a wrong conception in the minds of the unlearned [Gal. 2:11 ff.]. It was on this wise: When Peter was with the Gentiles, he ate pork and sausage with them, but when the Jews came in, he would not touch this food and ate no more with them. Then the Gentiles who had become Christians, thought: Alas! we, too, must be like the Jews, eat no pork and live according to the law of Moses. But when Paul found that it would injure the liberty of the Gospel, he reproved Peter publicly and read him an apostolic lecture, saying: "If thou, being a Jew, livest after the manner of the Gentiles, why compellest thou the Gentiles to live as do the Jews?" [Gal. 2:14] Thus we, too, should order our lives and use our liberty at the proper time, so that Christian liberty may suffer no injury, and no offence be given to our weak brothers and sisters who are still without the knowledge of this liberty.

THE FIFTH SERMON: A SERMON ON THE SACRAMENT THURSDAY AFTER INVOCAVIT

We have heard of the things that are necessary, such as the ma.s.s, which is regarded as a sacrifice[17], and of the unnecessary things, such as the leaving of monasteries by monks, the marriage of priests, and the images. We have seen how we must treat these matters, that no compulsion or law must be made of them, and that no one shall be dragged from them by the hair, but that we must let the Word of G.o.d alone do the work. Let us now consider how we must observe the blessed sacrament.

[Sidenote: Foolish Law of the Pope]

You have heard how I preached against the foolish law the Pope of the pope and opposed his precept[18], that no woman shall wash the altar-linen on which the body of Christ has lain, even if it be a pure nun, except it first be washed by a pure priest. Likewise, when any one touches the body of Christ with the hand, the priests come running and sc.r.a.pe his fingers, and much more of the same sort. But when a priest is incontinent, the pope winks at it. If the woman bears a child, he lets that pa.s.s, too. The altar-linen and the sacrament, however, dare not be touched.

[Sidenote: Handling the Sacrament]

Against such fools' laws we have preached, and set forth that no sin is involved in these foolish prescriptions of the pope, and that a layman does not commit sin if he touch the cup or the body of Christ with his hands. You should give thanks to G.o.d that you have come to such clear knowledge, which many great men have lacked. But now you have become just as foolish as the pope, with your notion that you must handle the sacrament; you would prove that you are good Christians by touching the sacrament with your hands. You have dealt with the sacrament, our highest treasure, in such a way that it is a wonder you were not struck down by thunder and lightning. The other things G.o.d would have suffered you to do, but to make this a matter of compulsion. He can in no wise tolerate. And if you do not recede from this, neither the emperor nor any one else need drive me from you, I will go without urging; yea, I dare say, none of my enemies, although they have caused me much sorrow, have wounded me as you have wounded me in this matter. If you would show that you are good Christians by handling the sacrament, and boast of it before everybody, then indeed Herod and Pilate are the chief and best Christians. Methinks they handled the body of Christ when they had him nailed to the cross and put to death.

[Sidenote: What does "Take" mean?]

Nay, my dear friends, the kingdom of G.o.d consists not in outward things, which can be touched or perceived, but in faith [Luke 17:20].

But you may say: We live and should live in accordance with the Scriptures, and G.o.d has inst.i.tuted the sacrament in such a manner that we should take it with our hands, for He said: "Take and eat, this is my body." [Matt. 26:26] Answer: Though I am convinced beyond a doubt that the disciples of the Lord took it with their hands, and though I admit that you may do the same without committing sin, nevertheless I can neither make it compulsory nor prove that it is the only way. And my reason therefor is this: when the devil, in his seeking after us, argues, Where have you read in the Scriptures that "take" means "seizing with the hands"?--how shall I prove or defend it? Nay, how will I answer him when he cites, from the Scriptures, the very opposite, and proves that "take" does not mean to receive with the hands only, but also to convey to ourselves in other ways? "See, my good fellow," so he says, "how the word 'take' is used by three Evangelists in describing the taking of gall and vinegar by the Lord [Matt. 27:34, Mark 15:23, Luke 23:26]. You must admit that the Lord did not touch or handle it with His hands, for His hands were nailed to the cross." This verse is a strong argument against me. Again, he cites the pa.s.sage: _Et accepit omnes timor_,--"And fear took hold on all," [Luke 7:16] where again we must admit that fear has no hands.

Thus I am driven into a corner and must concede, even against my will, that "take" means not only to receive with the hands, but to convey to myself in any other way in which it can be done. So you see, dear friends, we must be on firm ground, if we are to withstand the devil's attack. Although I must acknowledge that you committed no sin when you touched the sacrament with your hands, nevertheless I must tell you that it was not a good work, because it caused offence everywhere.

For the universal custom is, to receive the blessed sacrament directly from the hands of the priest. Why will you not herein also serve those who are weak in the faith and abstain from your liberty? It does not help you if you do it, nor harm you if you do it not.

Therefore no new practices should be introduced, unless the Gospel has first been thoroughly preached and understood, even as it has been with you. On this account, dear friends, let us deal soberly and wisely in the things that pertain to G.o.d, or G.o.d will not be mocked.

You may mock the saints, but with G.o.d it is vastly different.

Therefore, I pray you, give up this practice.

[Sidenote: Both Kinds in the Sacrament]

Let us now speak of the two kinds. Although I hold that it is necessary that the sacrament should be received in both kinds, according to the inst.i.tution of the Lord, nevertheless it must not be made compulsory nor a general law. We must occupy ourselves with the Word, practice it and preach it. For the result we should look entirely to the Word, and let every one have his liberty in this matter. Where that is not done, the sacrament becomes an external observance and a hypocrisy, which is just what the devil wants. But when the Word is given free course and is not bound to any observance, it takes hold of one to-day and falls into his heart, to-morrow it touches another, and so on. Thus quietly and soberly it will do its work, and no one will know how it all came about.

I was glad to know when some one wrote me, that some people in this city had begun to receive the sacrament in both kinds. You should have allowed it to remain thus and not have forced it into a law. But now you go at it pell-mell, and headlong force every one to it. Dear friends, you will not succeed in that way. And if you desire to be regarded as better Christians than others, by this that you take the sacrament into your hands and receive it in both kinds, you are really poor Christians indeed! In this way even a sow could be a Christian, for she has a big enough snout to receive the sacrament outwardly. We must deal soberly with such high things. Dear friends, this dare be no mockery, and if you would heed me, give it up. If you will not heed me, no one need drive me away from you--I will leave you unbidden, and I shall regret that I ever preached so much as one sermon in this place. The other things could be pa.s.sed by, but this cannot be pa.s.sed by; you have gone so far that men say: "At Wittenberg there are very good Christians, for they take the sacrament with the hands and handle the cup, and then they go to their brandy and drink until they are drunken." Thus are the weak and simple-minded men driven away, who would come to us if as much instruction had been given to them as was given to us.

But if there is any one so stupid that he must touch the sacrament with his hands, let him have it brought home to his house and there let him handle it to his heart's content. But in public let him abstain, since that will not bring him harm and the offence will be avoided which is caused to our brothers, sisters and neighbors, who are now so angry with us that they are ready to kill us. I may say that none of the enemies who have opposed me until now have brought so much grief upon me as you.

This is enough for to-day; we shall continue on the morrow.

THE SIXTH SERMON FRIDAY AFTER INVOCAVIT

[Sidenote: The Reception of the Sacrament]

In our discussion of the chief things we have come to the reception of the sacrament, which we have not yet finished. To-day we shall see how we must conduct ourselves here, and also who is worthy to receive the sacrament and who belongs there.

It is very necessary here that your hearts and consciences be well instructed, so that you distinguish well between the outward reception and the inner and spiritual reception. This is the bodily and outward reception, when a man receives with his mouth the body of Christ and His blood. Any man can receive the sacrament in this way, for such reception may be without faith and love. But that reception does not make a man a Christian, for if it did, even a mouse would be a Christian, or it can likewise eat the bread and drink out of the cup.

It is such a simple thing to do. But the true, inner, spiritual reception is a very different thing, for it consists in the right use of the sacrament and of its fruits.

I would say in the first place that such reception is the true inner one, and is a reception in faith. We Christians have no other outward sign by which we may be distinguished from others than this sacrament and baptism; but a mere outward reception, without faith, amounts to nothing. There must be faith to make one well prepared or the reception and acceptable before G.o.d, otherwise it is all sham and a mere external show, which is not Christianity at all. Christianity is a thing of faith, which is never bound to any external work.

[Sidenote: The One Requisite: Faith]

But faith (which we all must have, if we wish to go to the sacrament worthily) is a firm trust, that Christ, the Son of G.o.d, stands in our place and has taken all our sins upon Faith His shoulders, that He is the eternal satisfaction for our sin and reconciles us with G.o.d the Father. He who has this faith belongs to this sacrament, and neither devil nor h.e.l.l nor sin can harm him. Do you ask why? Because G.o.d is his protector and defender. And when I have this faith, then I am certain G.o.d is fighting for me; I can defy devil, death, h.e.l.l and sin, and all the harm with which they threaten me. This is the great, inestimable treasure given us in Christ, which the words of man fail to describe. Only faith can take hold of the heart, and not every one has such faith. Therefore this sacrament must not be made a law, as the most holy father, the pope, has done with his fools' commandment: All Christians must go to the sacrament at the holy Eastertide, and he who does not go shall not be buried in consecrated ground[19]. Is it not a foolish law which the pope has set up? You ask why? Because we are not all alike; we do not all have equal faith; the faith of one is stronger than that of another. It is therefore impossible that the sacrament can be made a law, and the greatest sins are committed at Easter solely on account of this unchristian command, which would drive everybody to the sacrament. And if all robbery, usury, unchast.i.ty and all the other sins were cast upon one great heap, this sin would overtop it--even at the time and place of seeming greatest silliness. And why? Because the pope can look into no one's heart to see whether he has faith or not.

[Sidenote: The Result: a.s.surance]

But if you believe that G.o.d is with you and stakes all His treasures and His blood for you, as if He said: Fall in behind Me without fear or delay, and then let come what may to attempt thy harm, let devil, death, sin and h.e.l.l and all creation try it, I shall go before thee, for I will be thy captain and thy s.h.i.+eld, trust Me and rely upon Me completely--he who believes thus cannot be harmed by devil, h.e.l.l, sin or death; if G.o.d fights for him, what can you do to him?

[Sidenote: Who are Worthy]

He who has such faith is fit for the altar and receives the sacrament as an a.s.surance, or seal, or sign to a.s.sure him of G.o.d's promises and grace. But such faith we do not all have; would to G.o.d one-tenth of the Christians had it! See, such rich, immeasurable treasures, which G.o.d in His grace showers upon us, cannot be the possession of every one, but only of those who suffer either bodily or spiritual adversity: the bodily through the persecution of man, and the spiritual by despair of conscience; outwardly or inwardly, when the devil causes your heart to be weak, timid and discouraged, so that you know not how you stand with G.o.d, and when he reproaches you with your sins. And in such terrified and trembling hearts alone G.o.d desires to dwell, as the prophet Isaiah says [Isa. 66:2]. For he who has not felt the battle within him, is not distressed by his sins nor has a daily quarrel with them, and wishes no protector, defender and s.h.i.+eld to stand before him, is not yet ready for this food. This food demands a hungering and longing man, for it delights to enter a hungering soul, one that is in constant battle with its sins and eager to be rid of them. He who is not thus prepared should abstain for a while from this sacrament, for this food is not for a sated and full heart, and if it comes to such, it is harmful. Therefore, if we think upon, and feel within us, such distress of conscience and the fear of a timid heart, we shall come with all humbleness and reverence, and not rush to it pell-mell, with insolence and without fear and humility. We are not always fit for it; to-day I have the grace, and am fit for it, but not to-morrow, yea, it may be that or six months I have no desire nor fitness or it.

Therefore are they the most worthy who are constantly vexed by death and the devil, and they receive it most opportunely, to remind them and strengthen them in the faith that no harm can come unto them, for He is now with them, from Whom no one can take them away; let come death or devil or sin, they cannot do them harm.

This is what Christ did, when He prepared to inst.i.tute the blessed sacrament. He brought anguish upon His disciples and trembling to their hearts when He said that He would go away from them [Matt.

26:2], and again they were tormented when He said: One of you shall betray me [Matt. 26:21]. Think you not that that cut them to the heart? Truly, they received the word with all fear, and sat there as though they were all traitors to G.o.d. And after He had made them all tremble with fear and sorrow, then only did He inst.i.tute the blessed sacrament as a comfort, and consoled them again. For this bread is a comfort for the sorrowing, a healing for the sick, a life for the dying, a food for all the hungry, and a rich treasure for all the poor and needy[20].

Let this be enough at this time concerning the proper use of this sacrament. I commend you to G.o.d.

THE SEVENTH SERMON SAt.u.r.dAY BEFORE REMINISCERE

Yesterday we heard of the use of the holy and blessed sacrament and saw who are worthy to receive it, even those in whom is the fear of death, who have timid and despairing consciences and who live in fear of h.e.l.l. All such come prepared to partake of this food for the strengthening of their weak faith and the comforting of their conscience. This is the true and right use of this sacrament, and whoever does not find himself in this state, let him refrain from coming until G.o.d also takes hold of him and draws him through His Word.

[Sidenote: Fruit of the Sacrament: Love]