19. See to it also that you make yourself a fellow of every man and by no means exclude any one in hatred or anger; for this sacrament of fellowship, love and unity cannot tolerate discord and dissension. You must let the infirmities and needs of others burden your heart, as though they were your own, and offer them your strength, as though it were their own, as Christ does for you in the sacrament. That is what we mean by being changed into one another through love, out of many particles becoming one bread and drink, giving up one's own form and taking one that belongs to all.[22] For this reason slanderers and those who wickedly judge and despise others cannot but receive death in the sacrament, as St. Paul writes [1 Cor. 11:29]. For they do not unto their neighbor what they seek from Christ and what the sacrament indicates; they wish them no good, have no sympathy with them, do not receive them as they desire to be received by Christ, and then all into such blindness that they do not know what else to do in this sacrament except to fear and honor Christ in the sacrament with their prayers and devotion. When they have done this they think they have done their whole duty, although Christ has given His body for this purpose, that the significance of the sacrament, that is, fellowship and mutual love, may be put into practice, and His own natural body be less regarded than His spiritual body,[23] which is the fellowship of His saints. What concerns Him most, especially in this sacrament, is that faith in the fellowship with Him and with His saints may be rightly exercised and become strong in us, and that we, in accordance with it, may rightly exercise our fellowship with one another. This purpose of Christ they do not perceive and, in their devoutness, they daily say and hear mass, and remain every day the same; nay, become worse daily, and mark it not.
Therefore take heed; it is more needful that you discern the spiritual than that you discern the natural body of Christ, and faith in the spiritual is more needful than faith in the natural. For the natural without the spiritual profiteth us nothing in this sacrament; a change[24] must occur and manifest itself through love.
20. There are many who, regardless of this change of love and faith, rely upon the fact that the mass or the sacrament is, as they say, _opus gratum opere operato_, that is, a work which of itself pleases God, even though they who perform it do not please Him. From this they conclude that, however unworthily masses are said, it is none the less a good thing to have many masses, since the harm comes to those who say or use them unworthily. I grant every one his opinion, but such fables please me not. For, if you desire to speak thus, there is no creature nor work that does not of itself please God, as is written, "God saw all His works and they pleased Him." [Gen. 1:31] What good can result therefrom, if one misuse bread, wine, gold, and every good creature, though of themselves they are pleasing to God? Nay, condemnation is the result. So too, here: the more precious the sacrament, the greater the harm which comes upon the whole congregation from its misuse. For it was not instituted or its own sake, that it might please God, but for our sake, that we might use it rightly, exercise our faith by it, and by it become pleasing to God. If it is merely an _opus operatum_[25], it works only harm; it must become an _opus operantis_[26]. Just as bread and wine work only harm if they are not used, no matter how much they please God of themselves; so it is not enough that the sacrament be prepared (that is, _opus operatum_), it must also be used in faith (that is, _opus operantis_). And we must take heed lest with such dangerous glosses our minds be turned away from the sacrament's power and virtue, and faith perish entirely through such false security in the outwardly completed sacrament. All this results because they give heed in this sacrament to Christ's natural body more than to the fellowship, the spiritual body. Christ on the cross was also a completed work[27], which was well-pleasing to God; but the Jews unto this day have found it a stumbling block, for the reason that they did not make of it a work that must be used in faith[28]. See to it, then, that the sacrament be or you an _opus operantis_, that is, a work that is made use of, and that it be well-pleasing to God, not because of what it is in itself, but because of your faith and your right use of it. The Word of God is also of itself pleasing to God, but it is harmful to me when it does not please God also within me. In short, such expressions as _opus operatum_ and _opus operantis_ are nothing but useless words of men, more of a hindrance than a help. And who could tell all the abominable abuses and misbeliefs which daily multiply about this blessed sacrament, although some of them are so spiritual and holy that they might almost lead an angel astray? Briefly, whoever would understand the abuses need only keep before him the aforesaid use and faith of this sacrament; namely, that there must be a sorrowing, hungry soul, desiring heartily the love, help, and support of the entire communion of Christ and of all saints, doubting not that in faith it obtains them, and then, on the other hand, making itself one with everyone. Whoever does not thus direct and order the hearing or reading of masses and the reception of the sacrament, errs and does not use this sacrament to his salvation. For this reason also the world is overwhelmed with pestilences, wars and other horrible plagues[29], since with our many masses we only call upon us the more disfavor.
21. We see now how necessary this sacrament is for those who must face death, or other dangers of body and soul, since they are not let alone in them, but are strengthened in the communion of Christ and all saints. Therefore also Christ instituted it and gave it to His disciples in their extreme need and danger. Since we are all daily surrounded by all kinds of danger, and must at last die, we should humbly and heartily and with all our powers thank the God of all mercy for giving us a gracious sign, by which, if we hold fast thereto by faith. He leads and draws us through death and every danger to Himself, to Christ, and to all saints.
Therefore it is also profitable and necessary that the love and fellowship of Christ and all saints be hidden, invisible and spiritual, and that only a bodily, visible and outward sign of it be given us. For were this love, fellowship and help known to all, like the temporal fellowship of men, we should not be strengthened nor trained thereby to put our trust in the invisible and eternal things, or to desire them, but should much rather be trained to put our trust only in the temporal, visible things and to become so accustomed to them as to be unwilling to let them go and to follow God onward; we should thus be prevented from ever coming to Him, if we followed God only so far as visible and tangible things led us. For everything of time and sense must fall away, and we must learn to do without them, if we are to come to God.
Therefore the mass and this sacrament are a sign by which we train and accustom ourselves to let go all visible love, help, and comfort, and to trust in Christ and in the invisible love, help, and comfort of His saints. For death takes away everything visible, and separates us from men and temporal things; hence, to meet death, we must have the help of the invisible and eternal things; and these are indicated to us in the sacrament and sign, to which we cling by faith, until we attain to them also by sight. Thus the sacrament is or us a ford, a bridge, a door, a ship, and a litter, in which and by which we pass from this world into eternal life. Therefore all depends on faith. He who does not believe is like one who must cross the sea, but is so timid that he does not trust the ship; and so he must remain and never be saved, because he does not embark and cross over. This is due to our dependence on the senses and to our untried faith which shrinks from the passage across the Jordan of death--the devil also cruelly helps toward this.
22. This was indicated of old in Joshua iii [Josh. 3:7 ff.]. After the children of Israel had gone dry-shod through the Red Sea, a type of baptism, they went through Jordan in like manner; but the priests stood with the ark in Jordan, and the water below them lowed by, while that above them stood upon a heap, a type of this sacrament. The priests carry and uphold the ark in Jordan when in the hour of our death or peril they preach and administer to us this sacrament, Christ, and the fellowship of all saints. I we believe, the waters below us depart, that is, the temporal, visible things harm us not, but flee from us. And those above us stand up high, as though they would overwhelm us; these are the horrors and apparitions of the other world, which at the hour of death terrify us. If, however, we pay no heed to them, and pass on with a firm faith, we shall enter into eternal life dry-shod and unharmed.
We have, therefore, two principal sacraments in the church, baptism and the bread. Baptism leads us into a new life on earth; the bread guides us through death into eternal life. And the two are typified by the Red Sea and the Jordan, and by the two lands, one beyond and one on this side the Jordan. Therefore our Lord said at the Last Supper: "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in My Father's kingdom." [Matt. 26:29] So entirely is this sacrament intended and ordained to strengthen us against death, and to give us entrance into eternal life.
Finally, the blessing of this sacrament is fellowship and love, by which we are strengthened against death and all evil. This fellowship is twofold: on the one hand we partake of Christ and all saints, on the other hand we permit all Christians to be partakers of us, in whatever way they and we are able; so that by this sacrament all self-seeking love is uprooted and gives place to love which seeks the common good of all, and through this mutual love there is one bread, one drink, one body, one community,--that is the true union of Christian brethren. Now let us see how the pretentious brotherhoods, of which there are now so many, measure up to this and resemble it.
CONCERNING THE BROTHERHOODS.[30] 1. First, let us consider the evil practices of the brotherhoods. One of these is their gluttony and drunkenness,--one or more masses are held[31], afterward the entire day and night, and other days besides, are given over to the devil, and they do only what displeases God. Such mad reveling has been introduced by the evil spirit, and is called a brotherhood, whereas it is rather a debauch and altogether a heathenish, nay, swinish mode of life. There would far better be no brotherhoods in the world than that such an abomination should be permitted. Temporal lords and cities should unite with the clergy in abolishing it. For God, the saints, and all Christians are greatly dishonored thereby, and the divine services and feast-days made a sport for the devil. Saints' days should be kept and hallowed with good works; and the brotherhood should also be a special treasury of good works; instead it has become a treasury of beer money. What have the names of Our Lady, of St. Anne, St. Sebastian[32], or other saints to do with your brotherhoods, in which you have nothing but gluttony, drunkenness, squandering of money, howling, yelling, chattering, dancing and wasting of time? If a sow were made the patron saint of such a brotherhood she would not consent. Why then do they afflict the dear saints so sorely by taking their names in vain in such shameful practices and sins, and by dishonoring and blaspheming the brotherhoods named after them with such evil practices? Woe unto them who do and permit this!
2. If men desire to maintain a brotherhood, they should gather provisions, and feed and serve a tableful or two of poor people, for the sake of God; the day previous they should fast, and on the feast-day remain sober, and pass the time in prayer and other good works. Then God and His saints would be truly honored; this would lead to better conditions, and a good example would be given others. Or they should gather the money which they intended to squander or drink and form a common treasury, each trade[33] by itself, so that needy fellow-workmen might be assisted, or be lent money, or a young couple of that trade might be fitted out respectably from the common treasury: these would be true works of brotherhood, which would make God and His saints look with pleasure upon the brotherhoods, of which they would then gladly be the patrons. But where they are unwilling to do this, and follow after the old mummery, I admonish that it be not done on the saints' day's, nor in the name of the saints or of the brotherhood. Let them take some other weekday and leave off the names of the saints and of their brotherhoods, lest the saints at some time mark it with disapproval. Although there is no day which is not dishonored by such doings, at least the festivals and the names of the saints should be spared. For such brotherhoods call themselves brotherhoods of the saints while they do the work of the devil.
3. Another evil feature of the brotherhoods is of a spiritual nature; it is a false opinion of themselves, in that they think their brotherhood is to be a benefit to no one but to themselves,--to those who are members and are on the roll or contribute. This damnably wicked opinion is an even worse evil than the first, and is one of the reasons why God has brought it about that the brotherhoods are becoming such a mockery and blasphemy of God through gluttony, drunkenness and the like. For there they learn to seek their own good, to love themselves, to be faithful only to one another, to despise others, to think themselves better than others and presume to stand higher before God than others. And thus perishes the communion of saints, the Christian love, and the true brotherhood, established in the holy sacrament. Thus a selfish love grows in them; that is, by these many external work-brotherhoods they oppose and destroy the one, inner, spiritual, essential, common brotherhood of all saints.
When God sees this perverted state of affairs, He perverts it still more, as is written in Psalm xviii[34], "With the perverse thou wilt be perverted" [Ps. 18:26]; and He brings it to pass that they make themselves and their brotherhoods a mockery and a disgrace, and He casts them out from the common brotherhood of saints, which they oppose and do not make common cause with, into their brotherhood of gluttony, drunkenness and unchastity, so that they, who have neither sought nor thought of anything more than their own, may find their own; and then He blinds them that they do not recognize it as an abomination and disgrace, but adorn their unseemliness with the names of saints, as though they were doing right; beyond this He lets some fall into so deep an abyss that they openly boast and say whoever is in their brotherhood cannot be condemned, as though baptism and the sacrament, instituted by God Himself, were of less worth and were less certain than that which they have thought out with their darkened minds. Therefore their God will dishonor and blind those who, with their mad conduct and the swinish practices of their brotherhoods, mock and blaspheme His easts, His name, and His saints, to the injury of the common Christian brotherhood, which flowed from the wounds of Christ.
4. Therefore, for the right understanding and use of the brotherhoods, one must learn to distinguish rightly between brotherhoods. The first is the divine, the heavenly, the noblest, which surpasses all others, as gold surpasses copper or lead--the fellowship of all saints, of which we spoke above[35]. In this we are all brothers and sisters, so closely united that a closer relationship cannot be conceived, for here we have one baptism, one Christ, one sacrament, one food, one Gospel, one faith, one Spirit, one spiritual body, and each is a member of the other; no other brotherhood is so close. For natural brothers are, to be sure, brothers of one flesh and blood, of one heritage and home, but they must separate and join themselves to others' blood and heritage[36]. Organized brotherhoods have one roll, one mass, one kind of good works, one festival day, one treasury, and, as things are now, their common beer, common feast and common debauch, but none of these binds men so closely together as to produce one spirit, for that is done by Christ's brotherhood alone.
Since, then, the greater, broader and more embracing Christ's brotherhood is, the better it is, therefore all other brotherhoods should be so conducted as to keep this first and noblest brotherhood constantly before their eyes, to regard it alone as great, and with all their works to seek nothing for themselves, but do them for God's sake, to entreat God that He keep and prosper this Christian fellowship and brotherhood from day to day. Hence, when a brotherhood is formed, they should let it be seen that its members outstrip other persons in order to do Christianity some special service with their prayers, fastings, alms and good works, and not in order to seek selfish profit or reward, nor to exclude others, but to serve as the free servants of the whole community of Christians.
If men had such a correct conception, God would restore good order, so that the brotherhoods might not be brought to shame by debauchery. Then God's blessing would follow, so that a general fund might be gathered, with which other men also might be given material aid; then the spiritual and bodily works of the brotherhoods would be done in their proper order. Whoever will not follow this method in his brotherhood I advise to flee from it and let the brotherhood alone; it will do him harm in body and soul.
But if you say, If the brotherhood is not to give me some special advantage, of what use is it to me? I answer: If you are seeking some special advantage, how can the brotherhood or sisterhood help you? Serve the community and other men by it, as is the nature of love, and you will have your reward for this love without any effort and desire on your part. But if you deem the service and reward of love too small, it is evidence that yours is a perverted brotherhood. Love serves freely and for nothing, therefore God also gives again to it every blessing freely and or nothing. Since, then, everything must be done in love, if it is to please God at all, the brotherhood must also be a brotherhood in love. It is the nature, however, of that which is done in love not to seek its own, nor its own profit, but that of others, and, above all, that of the community.
5. To return once more to the sacrament; since the Christian fellowship also is at present in a bad way, as never before, and daily grows worse, especially among the rulers, and all places are full of sin and shame, you should not consider how many masses are said, or how often the sacrament is celebrated, or this will make things worse rather than better,--but how much you and others increase in that which the sacrament signifies and in the faith it demands,--for therein alone lies improvement; and the more you find yourself being incorporated into Christ and into the fellowship of His saints, the better it is with you,--that is, if you find that you are becoming strong in the confidence of Christ and of His dear saints, and are certain that they love you and stand by you in all the trials of life and in death, and that you in turn take to heart the shortcomings and lapses of all Christians and of the whole Church, that your love goes out to everyone, and that you desire to help everyone, to hate no one, to suffer with all and pray or them: then will the work of the sacrament proceed aright, then you will often weep, lament and mourn or the wretched condition of Christendom to-day. If, however, you find no such confidence in Christ and His saints, and the needs of the Church and of every fellowman do not trouble or move you, then beware of all other good works, if in doing them you think you are godly and will be saved. Be assured they are only hypocrisy, sham and deceit, or they are without love and fellowship, and without these nothing is good. For the sum of it all is, _Plenitudo legis est dilectio_, "Love is the fulfilling of the law." [Rom. 13:10] Amen.
FOOTNOTES [1] See _Treatise on Baptism_, Vol. I, pp. 56 ff.
[2] Note the advance in _The Babylonian Captivity_, below, pp. 178 ff.
[6] E. g., the danger of spilling the wine.
[7] See p. 37.
[8] Used here and above in the New Testament sense of true Christians, living or dead, cf. 1 Cor. 1:2.
[9] See p. 11.
[10] See above, pp. 12, 13, and Vol. I, pp. 59 ff.
[11] The virgin Mary.
[12] Cf. _Enarratio in Ps. XXI_ (Migne, xxxvi, 178).
[13] Penitential works.
[14] Cf. Acts 2:46.
[16] In the Vulgate the Greek word "mystery" is translated by _sacramentum_. See below, p. 258.
[17] Luther still adheres to the doctrine of transubstantiation. But see below, pp. 187 ff.
[18] See p. 11.
[20] See Luther's explanation of the First Commandment in the Catechisms. Also the answer to the last question in Part V, Small Catechism.
[21] _Treatise on Penance_ (_Weimer Ed._, II, 721), where Luther exhorts the troubled conscience to pray with the father of the lunatic boy, "Lord, I believe, help Thou mine unbelief," and with the Apostles, "Lord, increase our faith."
[23] The Church.
[24] A transubstantiation in the communicant.
[25] A work that is done without reference to the doer of it.
[26] A work considered with reference to the doer of it.
[30] Sodalities; see Introduction, p. 8, and below, pp. 137 f.
[31] On festival days of the order and on saints' days.
[32] The Carmelites are supposed to have been the first to organize sodalities, having organized in the fourteenth century the Sodality of Our Lady of Carmel. St. Anne was the mother of the Holy Virgin. Her sodalities were, as Kolde says, epidemic in 1520. Luther's appeal to St. Anne in the thunderstorm is well known (Comp. Köstlin-Kawerau, I, 55). There was a sodality of St. Anne, besides one of St. Augustine and one of St. Catherine, in the monastery at Erfurt in Luther's day. St. Sebastian was a martyr of the fourteenth century. His day is January 20. Comp. Arts. _Anna_, _Sebastian_ and _Bruderschaten_ in _Prot. Realencyk_., I, SS2; II, 534 l.
[33] A trades' guild brotherhood.
[34] Douay Version, based on Vulgate, from which Luther quotes.
A TREATISE CONCERNING THE BAN 1520 INTRODUCTION The ban, or excommunication, is the correlative of communion. Our conception of excommunication depends then, of course, upon our view of what constitutes communion. Luther gives us his view of communion in the preceding _Treatise concerning the Blessed Sacrament_. From the premise there laid down it follows that excommunication, or the ban, excludes only from external membership in the Church, but cannot really separate a man from the Church if he is in personal fellowship with his Lord[1]. Sin and unbelief cause this separation from Him, and the real ban, therefore, is put into effect not by the Church, but by the man himself when he sins against God. The ban of the Church cannot even deprive one of the Sacrament, but only of the outward use of it, for it can still be partaken of spiritually. This whole position, of course, is fatal to the Roman Catholic conception of the Church, and we do not wonder that it was vigorously opposed by the hierarchy.
Of like significance is Luther's advocacy of the separation of the temporal and spiritual powers, practically of Church and State,--the position which he develops later in the _Open Letter to the Nobility_. But in this treatise, again, Luther shows himself to be anything but the immoral monster his vilifiers have tried to make of him. He is again the man of conscience--will his critics say, "of oversensitive conscience"? Thank God that there were some sensitive consciences in an almost conscienceless age! Luther fears sin more than the ban, and sin has for him more than an ecclesiastical meaning. Sin is not primarily an act against the Church, but an offence against God. This the ban is to teach; it is to be the symbol of God's wrath against sin and it is to be used by the Church only remedially and in love. When so used it becomes the chastening rod of the dear Mother Church, provided it be accepted and borne in this spirit.
Why, then, did not Luther bear his own ban in this way? The justification for his subsequent conduct is to be found in two brief but important conditional clauses in this treatise. "God," he says, "cannot and will not permit authority to be wantonly and impudently resisted, _when it does not force us to do what is against God or His commandments_."[2] Again he says, "When unjustly put under the ban we should be very careful not to do, omit, say or withhold that on account of which we are under the ban, _unless we cannot do so without sin and without injury to our neighbor_."[3] God and his neighbor were for Luther the actors which made it necessary for him to speak and act, when for selfish reasons he would often rather have remained passive.
The inception of our treatise is to be found in a sermon preached in Wittenberg in the spring of 1518. Luther's pastoral concern for his people made it necessary for him to speak on this subject in order to quiet the consciences both embittered and distressed by the wanton and unjust use of the power of excommunication. Added to this must have been his own personal interest in the ban certain to fall on him. In a letter to Link[4], dated July 10, 1518, he speaks of having preached a sermon on the power of the ban which produced general consternation and fear that the ire enkindled by the XCV Theses would start afresh. He had desired a public disputation on the subject, but the Bishop of Brandenburg persuaded him to defer the matter. Under date of September 1st, Luther writes Staupitz[5] that because his sermon had been misrepresented and spread by unfriendly spies it became necessary for him to publish it. It appeared in August after Luther's summons to Rome, under the title _De Virtute Excommunicationis_. Our treatise is an elaboration in popular form of this Latin treatise of 1515.
The Grünberg text given in Clemen, Vol. I, which we have followed in most cases, is dated 1520, and must have appeared in its original edition at the end of 1519 or the beginning of 1520.
The text of the treatise is found in the following editions: Weimar Ed., vol. vi, 63; Erlangen Ed., vol. xxvii, 51; Walch Ed., vol. xix, 1089; St. Louis Ed., vol..xix, 884; Clemen, vol. i, 213; Berlin Ed., vol. iii, 291.
J. J. SCHINDEL.
Allentown, PA.
FOOTNOTES A TREATISE CONCERNING THE BAN 1520 JESUS 1. We have seen[1] that the sacrament of the holy body of Christ is a sign of the communion of all saints, therefore it becomes necessary to know also what the ban is which is employed in the Church by the power of the spiritual estate. For its chief and peculiar function and power is to deprive guilty Christians of the holy sacrament and forbid it to them. Therefore the one cannot be understood apart from the other, because the one is the opposite of the other; for the Latin word _communio_ means fellowship, and thus do the learned designate the Holy Sacrament. Its opposite is the word _excommunicatio_, which means exclusion from this fellowship, and so the learned term the ban.
2. There is a twofold fellowship, corresponding to the two things in the sacrament, the sign and the thing signified, as was said in the treatise[2]. The first is an inner, spiritual and invisible fellowship of the heart, by which one is incorporated by true faith, hope and love in the fellowship of Christ and of all the saints, signified and bestowed in the sacrament; and this is the effect and virtue of the sacrament. This fellowship can neither be given nor taken away by any one, be he bishop, pope, or angel or any creature. God alone through His Holy Spirit must pour it into the heart of the one who believes in the sacrament, as was said in the treatise[3]. This fellowship no ban can touch or affect, but only the unbelief or sin of the person himself; by these he can excommunicate himself, and thus separate himself from the grace, the and salvation of the fellowship. This St. Paul proves in Romans viii: "Who shall separate us from the God? Can anguish or need, or hunger or poverty, or danger or persecution, or shedding of blood? Nay, I am convinced that neither death nor life, neither angels nor principalities nor angelic hosts, neither things present nor things to come, naught that is mighty on the earth, neither height nor depth nor any other creature can separate us from the love of God which is ours in Christ Jesus our Lord." [Rom. 8:35, 38] And St. Peter says: "And who is he that will harm you, if ye be followers of that which is good?" [1 Peter 3:13] 3. The second kind of fellowship is an outward, bodily and visible fellowship, by which one is admitted to the Holy Sacrament and receives and partakes of it together with others. From this fellowship or communion bishop and pope can exclude one, and forbid it to him on account of his sin, and that is called putting him under the ban. This ban was much in vogue of old, and is now known as the lesser ban. For the ban goes beyond this and forbids even burial, selling, trading, all association and fellowship with men, finally, as they say, even fire and water[4], and this is known as the greater ban.
Not satisfied with this, there are some who go still farther and use the temporal powers against those under the ban, to coerce them with sword, fire, and war[5]. These, however, are new inventions, rather than the real meaning of Scripture. To wield the temporal sword belongs to the emperor, to kings, to princes, and to the rulers of this world, and by no means to the spiritual estate[6], whose sword is not to be of iron, but the sword of the Spirit, which is the Word and commandment of God, as St. Paul says. [Eph. 6:17] 4. This external ban, both the lesser and the greater, was instituted by Christ when He said in Matthew xviii: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. If he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word or transaction may be established. If he will not hear them, then tell it unto the whole congregation, the Church. If he neglect to hear the Church, let him be unto thee a heathen man and a publican." [Matt. 18:15 ff.]
Likewise St. Paul says in I Corinthians v: "If any man among you be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner, with such an one keep not company, neither eat with him." [1. Cor. 5:11] Again he says in II Thessalonians iii: "If any man obey not our word by this epistle, note that man and have no company with him, that he may be ashamed." [2 Thess. 3:14] Again, John says in his second Epistle: "If any one come unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed, and he that biddeth him God speed is partaker of his evil deeds." [2 John 10]