Now if I should rush in and abolish the mass by force, there are many who would be compelled to consent to it and yet not know their own minds, but say: I do not know if it is right or wrong, I do not know where I stand, I was compelled by force to submit to the majority. And this forcing and commanding results in a mere mockery, an external show, a fool's play, man-made ordinances, sham-saints and hypocrites. For where the heart is not good, I care nothing at all for the work. We must first win the hearts of the people. And that is done when I teach only the Word of God, preach the Gospel and say: "Dear lords or pastors, desist from holding the mass, it is not right, you are sinning when you do it; I cannot refrain from telling you this." But I would not make it an ordinance for them, nor urge a general law; he who would follow me could do so, and he who refused would remain without. In the latter case the Word would sink into the heart and perform its work. Thus he would become convinced and acknowledge his error, and all away from the mass; to-morrow another would do the same, and thus God would accomplish more with His Word than if you and I would forge into one all power and authority. For if you have won the heart, you have won the whole man--and the mass must finally fall of its own weight and come to an end. And if the hearts and minds of all men are united in the purpose--abolish the mass; but if all are not heart and soul for its abolishment--leave it in God's hands, I beseech you, otherwise the result will not be good. Not, indeed, that I would again set up the mass; I let it live in God's name. Faith must not be chained and imprisoned, nor bound by an ordinance to any work. This is the principle by which you must be governed. For I am sure you will not be able to carry out your plans, and if you should carry them out with such general laws, then I will recant all the things that I have written and preached, and I will not support you, and therefore I ask you plainly: What harm can the mass do to you? You have your faith, pure and strong, toward God, and the mass cannot hurt you.
[Sidenote: Paul's Method] Love, therefore, demands that you have compassion on the weak, as all the apostles had. Once, when Paul came to Athens, a mighty city, he found in the temple many altars, and he went from one to the other and looked at them all [Acts 17:16 ff.], but did not touch any one of them even with his foot. But he stood in the midst of the market-place and said they were all idolatrous works, and begged the people to forsake them; yet he did not destroy one of them by force. When the word took hold of their hearts, they forsook their idols of their own accord, and in consequence idolatry fell of itself. Now, if I had seen that they held mass, I would have preached and admonished them concerning it. Had they heeded my admonition, they would have been won; if not, I would nevertheless not have torn them from it by the hair or employed any force, but simply allowed the Word to act, while I prayed for them. For the Word created heaven and earth and all things; the Word must do this thing, and not we poor sinners.
[Sidenote: Luther's Method] [Sidenote: Jerome and Augustine] In conclusion: I will preach it, teach it, write it, but I will constrain no man by force, for faith must come freely without compulsion. Take myself as an example. I have opposed the indulgences and all the papists, but never by force. I simply taught, preached, wrote God's Word; otherwise I did nothing. And then while I slept, or drank Wittenberg beer with my Philip[6] and with Amsdor[7], the Word so greatly weakened the papacy, that never a prince or emperor inflicted such damage upon it. I did nothing; the Word did it all. Had I desired to foment trouble, I could have brought great bloodshed upon Germany, Yea, I could have started such a little game at Worms that even the emperor would not have been safe. But what would it have been? A fool's play. I did nothing; I left it to the Word. What do you suppose is Satan's thought, when an effort is made to do things by violence? He sits back in hell and thinks: How fine a game these fools will make for me! But it brings him distress when we only spread the Word, and let it alone do the work. For it is almighty and takes captive the hearts, and if the hearts are captured the evil work will all of itself. Let me cite an instance. Aforetime there were sects, too, Jewish and Gentile Christians, differing on the law of Moses in respect to circumcision. The former would keep it, the latter not [1 Cor. 7:18 ff.]. Then came Paul and preached that it might be kept or not, it mattered not one way or the other; they should make no "must" of it, but leave it to the choice of the individual; to keep it or not, was immaterial. Later came Jerome, who would have made a "must" out of it, and wanted laws and ordinances to prohibit it. Then came St. Augustine, who held to the opinion of St. Paul: it might be kept or not, as one wished; St. Jerome had missed the meaning of St. Paul by a hundred miles. The two doctors bumped heads rather hard over the proposition. But when St. Augustine died, St. Jerome accomplished his purpose. After that came the popes; they would add something of their own, and they, too, made laws. Thus out of the making of one law grew a thousand laws, until they have completely buried us under laws. And so it will be here; one law will soon make two, two will increase to three, and so forth.
Let this be enough at this time concerning the things that are necessary, and let us beware lest we lead astray those of weak conscience.
THE THIRD SERMON TUESDAY AFTER INVOCAVIT We have heard the things most necessary in Christian life, and what is a necessary result, namely, the doing away with the private mass. For the works which are necessary are those which God has either commanded or forbidden, according to the appointment of the Majesty on high. But no one shall be dragged to them by the hair, or kept from them by force, for I can drive no man to heaven with a club. I said this plainly enough, and I believe you understood what I said.
[Sidenote: Nonessentials] [Sidenote: Marriage of Monks and Nuns] We shall now consider the things that are not matters of necessity, but are let to our free choice by God, and which we may keep or not; for instance, whether one shall marry or not, or whether monks and nuns shall leave the cloisters. These things are matters of choice and must not be forbidden by any one, and if they are forbidden, the forbidding is wrong, since it is contrary to God's appointment. In the things that are free, such as being married or remaining single, you should do on this wise: If you can restrain yourself without burdening your conscience thereby, do so by all means, but there must be no general law, and every one shall be perfectly free. Any priest, monk or nun who cannot restrain the desires of the flesh, should marry, and thus relieve the burden of conscience. But see to it that you be well-armed and fortified, so that you can stand before God and the world when you are assailed, and especially when the devil attacks you in the hour of death. It is not enough to say: This man or that has done the same, I followed the example of the crowd, according to the preaching of the provost[8] or Dr. Carlstadt, or Gabriel[9], or Michael[10]. Not so, but every one must stand on his own feet and be prepared to give battle to the devil. You must rest upon a strong and clear text of Scripture if you would stand the test. If you cannot do that, you will never withstand,--the devil will pluck you like a withered leaf. Therefore the priests who have taken wives, and the nuns who have taken husbands, in order to save their consciences must stand squarely upon a clear text of Scripture, such as this one by St. Paul--although there are many more: "In the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils (methinks Paul uses plain language here!) forbidding to marry and commanding to abstain from meats, which God hath created." This text the devil shall not overthrow nor devour, it shall rather overthrow and devour him. Therefore any monk or nun who is too weak to keep the vow of chastity, should conscientiously examine himself; if heart and conscience are strong, so that he can defend himself with a good conscience, let him marry. Would to God all monks and nuns could hear this sermon and properly understood this matter and would all forsake the cloisters and thus all the cloisters in the world cease to exist--this is my earnest desire. But now they have no understanding of the matter (for no one preaches it to them), and hearing that in other places many are leaving the cloisters, who however are well-prepared or such a step, they would follow their example, but have not yet fortified their consciences and do not know that it is a matter of liberty. This is bad, although it is better that the evil should be outside than inside[11]. Therefore I say, what God has made free shall remain free, and you must not obey if some one forbids it, even as the pope has done, the Antichrist. He who can do so without harm and or love of his neighbor, may wear a cowl or a tonsure, since it will not injure his faith; wearing a cowl will not kill him.
[Sidenote: Monks' Vows] Thus, dear friends, it is plain enough, and I believe you ought to understand it and not make liberty a law, saying: This priest has taken a wife, therefore all priests must take wives. Not at all. Or this monk or that nun has left the cloister, therefore they must all come out. Not at all. Or this man has broken the images and burnt them, therefore all images must be burned--not at all, dear brother! And again, this priest has no wife, therefore no priest dare marry. Not at all! They who cannot retain their chastity should take wives, and for others who can be chaste, it is good that they restrain themselves, as those who live in the spirit and not in the flesh. Neither should they be troubled about the vows they have made, such as the monks' vows of obedience, chastity and poverty (though they are rich enough withal). For we cannot vow anything that is contrary to God's commands. God has made it a matter of liberty to marry or not to marry, and thou fool undertakest to turn this liberty into a vow against the ordinance of God? Therefore you must leave liberty alone and not make a compulsion out of it; your vow is contrary to God's liberty. Suppose I should vow to strike my father on the mouth, or to steal some one's property, do you believe God would be pleased with such a vow? And as little as I ought to keep a vow to strike my father on the mouth, so little ought I to abstain from marriage because I am bound by a vow of chastity, for in both cases God has ordered it otherwise. God has ordained that I should be free to eat fish or flesh, and there should be no commandment concerning them. Therefore all the Carthusians[12] and all monks and nuns forsake the ordinance and liberty which God has given when they believe that if they eat meat they are defiled.
[Sidenote: The Images] [Sidenote: Moses and Images] But we must come to the images, and concerning them also it is true that they are unnecessary, and we are free to have them or not, although it would be much better if we did not have them. I am not partial to them. A great controversy arose on the subject of images between the Roman emperor and the pope; the emperor held that he had the authority to banish the images, but the pope insisted that they should remain, and both were wrong. Much blood was shed, but the pope emerged as victor and the emperor lost[13]. What was it all about? They wished to make a "must" out of that which is free, and that God cannot tolerate. Do you wish to change the ordering of the Majesty on high? Not so; you will not do any such thing. You read in the Law, Exodus xx, "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." [Ex. 20:4] There you take your stand; that is your ground. Now let us see! When our adversaries shall say: The first commandment aims at this, that we should worship one God alone and not any image, even as it is said immediately following, "Thou shalt not bow down thyself to them nor serve them," and declare that the worship of images is forbidden and not the making of them, they disturb and unsettle our foundation for us. And if you reply: The text says, "Thou shalt not make any images," they answer: It also says, "Thou shalt not worship them." In the face of such uncertainty who would be so bold as to destroy the images? Not I. But let us go farther. They say: Did not Noah, Abraham, Jacob build altars? And who will deny that? We must admit it. Again, did not Moses erect a brazen serpent [Num. 21:9], as we read in his fourth book? How can you say Moses forbids the making of images when he himself makes one? It seems to me, such a serpent is an image, too. How shall we answer that? Again, do we not read that two birds were erected on the mercy-seat, the very place where God willed that He should be worshiped? [Ex. 37:7] Here we must admit, that we may make images and have images but we must not worship them, and when they are worshiped, they should be put away and destroyed, just as King Hezekiah brake in pieces the serpent erected by Moses [2 Kings 18:4]. And who will be so bold as to say, when called to account: They worship the images. They will answer: Art thou the man who dares to accuse us of worshiping the images? Do not believe that they will acknowledge it. To be sure it is true, but we cannot make them admit it. Remember how they acted when I condemned works without faith. They said: Do you believe that we have no faith, or that our works are performed without faith? I can do nothing more than put my lute back in its pocket; give them a hair's breadth, and they take a hundred miles.
[Sidenote: St. Paul and the Twins] Therefore it should have been preached that images were nothing and that God is not served by their erection, and they would have fallen of themselves. That is what I did; that is what Paul did in Athens, when he went into their churches and saw all their idols[14]. He did not strike at any of them, but stood in the market-place and said, "Ye men of Athens, ye are all idolatrous." [Acts 17;22] He preached against their idols, but he overthrew none by force. And you would rush in, create an uproar, break down the altars and overthrow the images? Do you really believe you can abolish the images on this wise? Nay, you will only set them up more firmly. Even if you overthrew the images in this place, do you think you have overthrown those in Nürnberg and the rest of the world? Not at all, St. Paul, as we read in the Book of Acts, sat in a ship on whose prow were painted or carved the Twin Brothers[15]. He went on board and did not bother about it at all, neither did he break them off. Why must Luke describe the Twins at this place? Without doubt he wanted to show that outward things could do no harm to faith, if only the heart does not cleave to them nor put its trust in them. This is what we must preach and teach, and let the Word alone do the work, as I said before. The Word must first capture the hearts of men and enlighten them,--we cannot do it. Therefore the apostles gloried in their service, _ministerium_, and not in its effect, _executio_.
We will let this be enough or to-day, and pray God for His grace.
THE FOURTH SERMON WEDNESDAY AFTER INVOCAVIT [Sidenote: The Abuse of Images] Dear Friends: We have heard the things which are necessary, as for instance, that the mass is regarded as a sacrifice[16]. Then we considered the things which are left to our liberty, such as marriage, the monastic life, the abolishing 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 worshiped, 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 God and a good work, which is downright idolatry. And this, the greatest, foremost and highest reason or abolishing 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 God, for my God 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 God 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 God? 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, God 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 God a golden image, or God 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 pass.
[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. God has commanded us not to lift up our eyes unto the sun, etc. [Deut. 4:19], that we may not worship them, for they are created to serve all nations. But there are many people who worship 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 God? and when he says Yes, as he must, you may conclude that what was meant as a service of God he has turned into idolatry by abusing the images; he eagerly sought what God has not commanded and neglected God'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 God a golden image! Nay, he would not trouble himself about placing images in churches if he believed that God 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 worship? 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 God. 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 butter. This no one can deny. God 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 God 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 butter 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 God 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 assume an entirely different attitude from that which we assume 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 circumcised 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 circumcise Titus, Paul withstood them all and to spite them would not have Titus circumcised [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 mass, 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 God 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 scrape 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 pass, 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 God 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 God 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?]