CONCERNING THE THREE-FOLD INSTRL'CTION OF PAUL.
all creatures, seek aud require; not Avlietlier any one is styled or regarded as steward, or not. Here no one enquires whether a person has a small of a large bishopric; no, not even so particularly, whether he is pious, or not, as to his person; but here we should enqiure whether he faithfully executes his office, and sets as a steward in the blessings of God. Here Paul allows us great i)ower to judge the doctrine and life of all our bishops, papists, cardinals. Such faithfulness Christ also requires. Matt. 24, 45: — " Who then is a iaithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season.'^
A^^lat can this faithfulness be? — How does it hold itself? Tell me, who would be benefited, or who would be aided, if one bishop were so great as to possess every bishopric, according to the usurpation of the Pope? — Who would be benefited, if he were so holy as to be able to raise the dead with his shadow? Whom would it help, if he were as wise as all the Apostles and Prophets were? Here no enquiry is made in regard to any of these things; but the question is whether he is faithful, whether he administers to the household the word of God, preaches the Gosx)el, and dispenses the mysteries of God. — Here, here, here^ is the enquiry; this helps every one, this benefits every one. Above all things, therefore, faithfulness is sought and required in these stCAvards.
^ow, compare this text to the Pope and all the ecclesiastics, and tell me, after what the Pope is seeking. Are not all his raAdng and raging to enable him alone to become supreme and to rule with force? His whole concern is to become great, mighty, exalted, and wealthy, and to bring everybodj^ else in subjection to himself. To this end, the devil most deceitfully endeavors, through his blasphemous lips, to make it appear that obedience to all his laws is very gxeat, and that it is very dangerous to the salvation of the soul, not to be subject to this obedience. But he is not concerned about being faithful to this household.
For tell me, where, in all the deluge of his innumerable laws and commands, yes, in all his government, did you ever hear or read that he touched with a single word the mj^steries of God, or iireached the Gospel? Here all tliat is said, is in regard to quarrels, prebends, or, at best, concerning X)ates and apparel. Yes, he openly condemns the Gospel and the mysteries of God, besides. Him the bishops and ecclesiastics follow with their foundations, cloisters, and high schools.
This Apostolic faithfulness they have so perverted now, that among them, a faithful bishop, abbot, or ecclesiastical prelate, is one who faithfully manages, secures, improves, and increases the temporal possessions, the heritage of St. Peter, the castle of St. Moretz, the land of the holy cross, the interest of the Virgin, and other church interests, that is, their own emolument, under the name of God and of the saints, so that the world, even in its most worldly condition bears no comparison to them. Now, these* are the bishops and i^relates who have well governed the Church, no matter whether they have ever during their whole life read or heard the Gospel, to say nothing about their duty to preach. Thus this blasphemous tongue now continues unconstrained in all the world, and calls good stewards in the blessings of God, those who are entirely useless, unless it is to perform under temporal lords the duties of treasurers, assessors, guardians, bailiffs, architects, mayors, plough - men, butlers, and kitchen stewards. This, and no more, do they prove by their apostolic fidelity.
But, in the meantime, the souls are dying, all that is divine is going to ruin, the wolfreigns and devours. Here they see nothing; here they afford no security; here they sit still, and count over their registers, and attend to the interests of St. Lorentz, and in the most faithful manner provide for the proiierty of the church, — a faithfulness, for which they are certain Christ has prepared for them not a low seat in heaven. O, wretched, lost, blinded multitude, liow securely you are going on towards liell!
Here I cannot pass unnoticed, I must, as a warning against similar attempts, relate a trick of tlie devil, which I heard it said he exhibited in former times, at Mersehurg, in our own country, with the golden cup of emj)eror Henry. Here the beloved people relate with great energy a falsehood for which they obtain indulgences, by asserting that the roasted Lorentz, by casting the golden cup in the balance, so overcome the de\il that he had to release the soul of the emperor, in consequence of which the devil became so enraged that he broke off one of the ears of the cup. Such gross, doltish, idle falsehoods are intended to blind us Christians, so that we may not perceive the trickery of the devil. Why did the devil fabricate this? This whole affair is urged by him, in order to i)resent a miracle for ihe i)urpose of establishing the wealth, luxury, and all the delicate faithfulness of the prelates, concerning which we have alreadj^ spoken, so that the fools might be induced to believe that they can overcome the devil by presenting gifts to the Olimch; while, at the same time, Peter says, this can be done alone by the power of faith.*
But there exists a fidelity still more beautiful now even among these same spiritless lords and faithful stcAvards, actively engaged in the spiritual welfare of souls: these are indeed the right, true stewards. They are so very holy f St. Peter in heaven will have to be on his guard to maintain his seat for them. These are our spiritual fathers, priests, monks, and and nuns, who exercise themselves in obedience to the Pope, the holy Church, and every species of human institutions, orders, and statutes.f
Here indeed we perceive the right
* A. These are the signs, by which Christ and Paul predicted the elect mig-ht be misled from the faith. Now, let them go, they are now regarded as pious and faithful prelates.
t A. And among these exists the paragon, the quintessence, the kernel, the marrow, the fountain, — and how shall I enumerate all their honorable titles? — which are assumed and maintained from the observance, yes, far enough from the observance, — the beautiful little cat with ft pretty smooth coat, stewards and the unheard-of fidelity; how tenaciously, stringently, and earnestly they adhere to that obedience, and maintain their traditions. Ay, they are, indeed, the right saints. Few bishops, who strictly observe even the hol^^, spiritual law, can be ranked with them. But vrhen we thorougldy examine all their cloisters, and view all their doctrines and conduct, Ave perceive that no people on earth are less acquainted with the mysteries of God, and farther from Christ ', yea, they act as if they were mad, maliciously storming Christ with their own contrivances. They are the Gog and Magog in the Eevelations, who are contending against the Lamb of God. For they set up their works, by which they exterminate faith; and yet they are called the faithful stewards of God; precisely as a wolf in the midst of sheej), is tbe shepherd.
Now, he that has ears, let him hear what St. Paul says: ''It is required in stewards that a man be found faithful." But he tvho is occupied with the mysteries of God, is faithful. It is concluded, therefore, that the Pope, bishops, monks, nuns, universities, and all who with them build, or are occupied with anything else but Christ, the Gospel, and pure faith, have the name, indeed, of servants and stewards of Christ, but in reality tliey are the servants and stewards of the devil, and are engaged in the mysteries of the devil, their lord. Christ adds, therefore, saying, the servant of the house sliould be not only faithful, but also wise, so that he may distinguish between the mysteries of God and the mysteries of the devil, in order that he may guard and secure himself and those committed to him. For it happens as St. Paul, 2 Cor. 11, 13, says, the false apostles of Christ transform themselves into the true apostles of Christ, even as the devil trarisforms himself into an angel of light.
The greater the faithfulness the greater the danger, where there is no Avisdom to distinguish the mysteries of God, as we perceive in the two aforesaid false, seductive faithfulness-
OS of those spiritless saiuts. St. Paiil well knew that the mysteries of the cle^il would thus get the upper hand j silent, therefore, in regard to all else, he points out faithfulness. Had our bishops remained faithful stewards of God, Poi^erv and its peculiar spiritual orders would undoubtedly not have been introduced, and the common order of faith would have been maintained^ and if they were now faithful, or would become so, all these peculiar spiiitual orders woidd soon pass away, and the common ones Avould be restored.
'' But with me it is a very small thing that I shoukl be judged of yon, or of man's judgment."
But here, in the first place, we must comprehend the language, and explain the terms, with which we should be as familiar as with oiu* mothertongiie. St. Paid uses the word to judge or sentence, here, in a favorable f e.ise; that is, in a sense equivalent to esteem and regard for him. Although the word judgment in its common acceptation generally conveys the idea of condemnation, yet, however, in every judgment two things occiu-; one is condemned, the other liberated, one punished, the other rewarded, one divslionored, the other honored, j This also occurs in all private judgment. For whilst the Pharisee in the Gospel praised himself, he censured the Publican and other persons; — Avhilst he honored himself, he dishonored others. Thus too does every one act towards his neighbor in praise or censirre; a judgment must consist of these two parts. Hence St. Paid says here, that he is judged or sentenced by them; that is, one part of the sentence falls upon him, namely, the laudable and honorable ])art; by praising and extolling him above the other Ai)ostles, they judged between him and them, to his advantage and to their prejudice. But some judged, that is praised, St. Peter, others ApollOvS. But that to judge here is equivalent to praise, is evident from the conclusion of this E])istle, where it is said: "Judge nothing before the time, until the Lord come, then shall every man have praise of God.^ ^Tiat else is this, but to say, praise not, let God i^raise? It belongs to God to judge, i:)raise, and crown us; we should neither i)raise, judge, nor crown one another.
The expression, man's judgment, [menscliUche Tag] here imi^lies the decision, judgment, and praise, by which men elevate and render illustrious and renowned those whom they highly esteem. Even as the natural day with its own light illuminates and renders visible and perceptible the things which cannot be seen or known in the night and in darkness. Hence, in the Latin language, illustrious persons, of whom everybody speaks, are called prcvclarL nobileSj ilJustres, in Germiin, (lureliJauchtige: tliat is, those who are highly renovrned, and have a name and reputation far above others. On the otlier hand, those Avho are destitute of renown, are called ohscuriy ignohilefi^ h u m Ues, insigiiiticant and unkno^^l.
In like manner, the Holy Scripture styles kings and jUTnces, doxas^ gloriaSy claritates; that is, ^lorv, splendor. &c. As St. Peter, 2 l»eter 2, 10, says in allusion to the Pope and his adlierents, they will defame and desecrate the glorias; that is, they will imprecate and curse majesties, kings, princes, and all that are higli and glorious upon earth; — whilst at the same time, Christ has commanded us to love our enemies, to bless them that curse us, to do good to them that persecute us; — as we perceive that the Pope does on Maundy-Thursday, in the Bidla Cwnae Domini^ and whenever it pleases him.
Man's judgment, [menscMiclie Tag,] therefore, is the clamor and ostentation which men make before the world. Thus, tleremiah 17,10, says; '^ I have not desired the v>'olul day, thou knowest.'' As if he shoidd say, they accuse me with lUTaching new things, for the purpose alone of gaining honor, a name, and praise before men, and of being esteemed by them; but thou knowest that it is not so; I have not sought such honor and praise. And Christ, John 5, 46' says: '' I receive not honor from men;" that is, I do not desire men to boast of and extol me;
and John 8,50: "I seek not mine own glory; again, Jobn 5, 35, lie says thus in regard to John tlie Bai)tist: " Ye were willing for a season to rejoice in his light j " that is, ye would have delighted in seeing John praise and extol you by his testimony, so that for this short season ye might have honor before the i}eople. This is what ye sought, &c.
Thus, then, Paul regards it as a very small thing to gain such clamor, honor, praise, and reputation before men, and correctly calls it man's judgment, or a human day; for it j;)roceeds iTom men, and not from God, and it shall also pass away vfith men: as if he should say, I have no desire to receive praise from you and all the Avorld; let men seek after this; the servants of Clii'ist and stewards of God expect judgment from Christ and from a divine day.
But the Apostle manifests his ingratitude indeed, by not sending them a bag fuU of bulls or letters, by not blessing them, and by not distributing indnlgences among them, as those who hold the Apostolical see in high honor and esteem. The Pope would have tM)uducted himself in a manner much more Ai3ostolical j j^es, he w^ould have anatheniatized them, if they had not lighted up such a human day, judgment, and would have said: "lam papistical, the Pope is the liighest, the holiest, the mightiest. " Had St. Paul desired it he might have become Pope and the highest, by a single word, if lie had fallen in with those who wished to connect themselves with him; the others would have had to submit. l>ut since he sought faithfulness more than exaltation, in his stewardship, he must remain a common tent-maker, and travel on foot.
And from these words it is clear that the Corinthians judged according to the person, and hence preferred their baptism and Gospel to those of others, intimating that Paul, or Peter, or ^\pollos, is greater or better than othei'S. This Paul could not grant, but holds that all are equal, let the person be as he may; the one baptized and taught by Paul is as much a Christian as the one baj^tized and taught by Peter or Apollos, or any one else. But in opposition to this, the Pope rages severely and terribly, admitting no one to be a Christian unless he be taught by him, and yet he teaches nothing but infidelity and the foolish works of men.
But whilst Paul rejects this undue respect of persons, and is concerned about faithfulness alone in the stewards of God, he removes in this way very clearly every reason for divisions among them, so that they cannot separate, but must remain united, and allow all tilings to be equal and common. For liOAV could they separate, if one minister of Christ, is like another, and is as much a steward of God; so that in this respect there is no difference. For even if one is more faithful than another, it will not create sects, but it will only promulgate the common Gospel with greater energy.
Kow, these words of Paul refer not to one, but to every apostle; for he does not say: "Let a man so account of 7«e," but, "Let a man so account of us-^ — uSy tis, says he. What US'? namely, me, Peter, Ajjollos, in regard to whom this matter arose. — Hence it must be concluded that St. Peter is to be regarded equal to St. Paul, one like the other; so that either 3t. Paul must teach incorrectly here, by viewing all the Apostles as equal servants of Christ and stewards of God, or the statement and government of the Pope must be false and fictitious, and this text a very powerful enemy to poi)edom.
" Yea, I judge not mine own self."
You may ask how he regards his own judgment greater than that of all other men; we perceive that the greater portion of mankind praise themselves, or highly esteem themselves; for naturally every one is well-plea sin g to him self. But few are there who get this day, or judgment of man, or are judged favorably by others; so that he might have justly reversed it, and said; " With me it is a very small thing that I should judge myself; I desire neither this human [judgment] day, nor the praise of you and of all the world. But he speaks as a Christian according to his con- science before God. For the Corinthians exalted Paul in that which is acceptable before God. They desired him to be higher, greater, and better before God, thm the others, but others extolled St. Peter.
Xow, there is no gTcater evidence before God than that of the conscience. For God judges not according to a2)pearan€e^li]Le men, hut according to the heart, as we perceive, 1 Kings 10, 7: Men judge according to external appearances, but God penetrates into the heart. Hence it is clear that the evidence of our consciences is of gTeater weight before God, than that of all the world -, and this e\'idence alone ^v]ll stand, as it is said, Horn. 2, 15: " Their conscience also bearing A^itness, and their thoughts the mean while accusing or else excusing one another; in the day when God shall judge the secrets of men."
Xow, St. Paul desires to say here: " Why shoidd parties arise among you in regard to us, even if one is regarded as greater or better than another by men, when it is of no consequence whatever. For even our own consciences dare not judge as to who is the best and highest before God. For Solomon, Prov. 28, 26, saj^s: " He that trusteth in his own heart is a fool." Therefore, there are no gTounds for parties. No one knows who is the highest in the sight of God. Even Christ does not claim the right to sit one on the right hand and the other on the left. Matt. 20, 23. Xow, since they are aU alike before God, and since one is a minister of Christ as well as the other, and since it is unknown who is the highest in the sight of God, no one should presume to judge or to decide, much less to exalt himself above another on account of his temporal power, wealth, and friencLs. Xow, the exaltation of the Pope is also contrary to this principle, since they claim that his highness above others emanates from God. This Paul denies, since no one can know or judge before the last day.
But!:"r^ the pointed tongues of the papists desire to euect a L'TeP^h. ai5suming that Paul does not reject the highness of Peter or of the Pope, but prohibits the judging of the i}erson himself, in regard to how good or bad he is before God; here I answer and confess that St. Paul does forbid the person's being judged, in regard to how he stands before God; but, not^^-ithstanding, the Corinthians did this for the purpose of elevating also the office, baptism, and ]; reaching, on account of the person; otherwise they had not said: ''I am a good Pauline, I am a good Petrine," &c. For they well knew that the preaching, baptism, and ofhce were one and the same; but they wished to elevate the office and its work in consequence of the highness of the individual. St. Paid, however, assumes the reverse; he makes the oftice alike, even because the persons are alike to us, since no one can knoAV who is the highest and best in the sight of God. Had they wished to elevate the individual alone, and not the office, they would not have made sects; nor woidd they have said, ^'I am of Paul," &c. Prcciselv as it does not create sects, if wo do hold St. Peter higher than St. Augustine, as to his person. But it does produce sects, if I say: " I am of Peter,' and you say: " I am of Augustine;" and if this is done as if the preaching which I hear a\ ere better and higher than that which you hear. These hj^^ocrites, the papists themselves, since they clearly perceive that their falsehoods, by which they make the pope the highest, cannot stand, unless the persons be pious and the best, proceed to amend their falsehood with a greater falsehood, endeavoring to make his person appear good also, by saying that the Popo cannot err, vsince the Holy Ghost never forsakes him, and Christ is always with and in him: Some of them 0])en their blasphemous mouths so wide, and, since they cannot deny that the Pope does sin openly, exclaim: It is imi)ossible for him to remain in fatal sins a quarter of an hour. So very accurately have they measured with hour-glasses and comi^asses the Holy Ghost in the Pope.
Why then do they tell such blas- I)hemous falsehoods? Doubtless, be-.
cause tliey i)ercc4ve that tliis liigliucss cannot be maintained,.unless the l)erson be rescued, and they ayouUI liave to adnut that this liighness without piety, woukl be a thing of the devil. Tlius too, it cannot be said that the Corinthians elevated the person and not the office, since the person was exalted on account of the office.
But if you further ask, why Paul did not judge himself, since he wishes to be regarded as a minister of Christ jind a steward of God? I answer, as already stated, that the ministry and the oftice are not his, but God's, who enjoined them upon him. For as no man can make the word of God, so no man can send it out, or constitute an apostle. God has already accomplished tills himself, and constituted them apostles. We should therefore, nlso glory in it, confess it, and spread it abroad as a treasure which God has gi ven. Precisely as, althou gh I ca nnot constitute myself a person, I should glory in it, and confess, that God has constituted me a human being. But as I cannot judge how I am and will xemain in the sight of God; so I cannot* judge in reference to an apostle or a steward, who is the greatest before God.
You say moreover: You teach, however, that a Christian should not doubt that he is accepted of God, and he that doubts is no Christian; faith assures us that God is our father, and that as we believe, so it shall be to us.
Answer: To this adhere firmly indeed, that faith in the grace of God is sure; for faith is nothing else but a steadfast, indubitable, sure confidence in divine grace. But this is what I have said: the Corinthians desired to hold and judge the Ai)ostles according to their persons and works, as to which was the holier, greater, and worthier in his person, so that in this way his office and those who adhere to him might secure some ]>rerogative above others. Here Paul lazes all works and worthiness,
* A. Nor can I judge any aposHe or i?tew^ard • of God, &c, places them before the judgment of God, and keeps all apostles in the same office and faith. The office v»'hich they bear is one and the same, the faith by which tlfty are justified is one and the same; but as to who is better, higher, and worthier, and* does most in this respect, must be left to God, and it is no cause for separation in the community; hence it follows:
"For I know nothing by myself; yet am I not thereby justified."
Tliis declaration i)roperly indicates that they judged the Apostles in respect to the worthiness of their persons and works,* for Paul admits that he is irreproachable in regard to his conscience, and confesses tliat they judged correctly so far as his person and conscience were concerned. But such judgment is not sufficient before God; all decisions also, therefore, based on such principles are false.
In regard to this declaration much might be said. For here we perceive* that no one is rendered pious and h a]>py by any work. For if Paul durst say: I know nothing by myself, he must have been full of good works indeed; notwithstanding he says, I am not thereby justified. "SVliereby then? By faith alone. For if any one could be justified by the fact that he knows nothing by himself, and that his conscience is clear,- his confidence would rest on himself, and he judge and praise himself, like the presumptuous saints do: thus too faith as well as the grace of God, would be useless and unnecessary; we wouhl possess in ourselves whatever might be useful and necessary, and we might well do without God. But all depends on the fact that we rely on the grace of God, and are thereby justified. But as to how our Avorks, persons, conditions, and worthiness are afterwards to be judged, must be left to God; we are certain that we are justified by none of these, but uncertain how God will praise and judge them.
It is easy also, I presume, for every one to understand that Paul here speaks concerning his lire after his CGii Version, in which he knows noth-
A, that all works^ are rejected, iiig by himself; but in regard to his former life he himself, wiites 1 Tim. 1, 13, that he was an unbeliever, a blasl)hemer, and a persecutor of the Christian community.
Here a question, however, arises: HoAV he is not justiued thereby, tliat he has no consciousness, when at the same time he says, 2 Cor. 1, 12: ^Tor our rejoicing is this, the testimony of our conscience, that in simi^licity and godly sincerity, not with fleshly wisdom, but b}' the grace of God, we have had our conversation in the Avorld, and more abundantly to you- ward f ' Here the answer is self evident, since he adds, by the grace of God. For we should indeed rejoice in, boast of, and glory in the grace of God, upon which tlie. glory of our consciences rests; and even if he had not added these words, it woidd still have to be understood in reference to tlie glory in grace, or to the glory before the world.
For before men every one can and shoidd acknowledge his innocence, and rejoice that he has injured no one; nor should he call that evil which he knows to be good. But before God this boasting is nothing; for God requires and judges the heart; men are satisiied with the deeds. Before God, therefore, there must be something higher than our good consciences; as "vloses, Exod. 31, 7, says: '^Forgiving iniquity and transgressions and sin, and that will by no means clear the guilty." Eom. 3, 27: *' Where is boasting then?" 1 Cor. 1, 31: " He that glorieth, let hini glory in the Lord;" that is in his grace.
*' But he that judgeth me is the Lord."
This is equivalent to saying I will wait tiU God judges and praises me; as he also says, 2 Cor. 10, 18: " For not he that commendetli liimself is approved, but whom the Lord commendetli.'' This he says, however, in order not to deter them, but to incite them to a good life. For although no man can judge and commend another, yet he shall not pass uiijudged and uncouimended; for God himself will judge and commend whatever is well done. Therefore, we should be so much the more diligent in doing good, since God himself ^vill judge, and not be remiss or negligent in thisresj)ect; although Ave may be uncertain as to what his judgment Avill be.
" Therefore judge nothing before the time until the Lord come, Avho Loth 'will bring to light the hidden things of darknes?, and will make manifest the counsels of the hearts; and then shall every man have praise of God."
Here the question, whether v^q shoidd not praise one another, may justly arise 1^ Paul, however, Eom. 12, '10, says: ^' Be kindly affectioned one to another with brotherly love; in honor prefering one another f and Christ, ^latt. 5, lO: " Let your light so shine before men, that they may works, and glorify your father which is in lieaA^en;'' and 2 Cor. 0, 8: We must walk, '' by e^il report and good report," liere ui)on Ciirth: answer, all this is to be done, not iiL view of our works, but of our faith alone. Good works we should do, and extol them in others, but on account of these, no one shoidd hii justified, judged, or preferred to another. For it may happen that before God, a farmer A\'itli his plow may be better than a nmi with her chastity.
The five foolish virgins, Tdatt. 25, 2, were virgins, jet they are condemned. The widow, Mark 12, 42, Avho threw two mites into the treasury, did more than all the others, who nevertheless cast in much more. The Avork of the woman, Luke 7, 37, Avho was a sinner, is extolled aboA^e all the Avorks of the Pharisees. Thus, more- OA^er, it is simply impossible for us human beings to knoAv^ or ascei'tain the distinction and difference between persons and their works, yet avo should extol them all, and giAe them equal honors, not preferring one to another, and humbling ourselves among each other, and CA^er esteeming our neighbor higher than ourseh'es, and then we should let God alone judge Avho is the highest. Although the sentence has already gone forth from him, that whocACr humbles himself shall be exalted, yet it is not clear Avho those are-, AA'ho humble and exalt themseh^es. The reason is because thelf hearts according to wliich God Judges, have not manifested themselves. One May indeed humble himm\i] who is secretly in his heart highminded J agaiUy one who is humble in his heart, may exalt himself.
Therefore he says: " The Lord will come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts;" here will ax)pear the proper distinction, who is the worthier, higher, and better, and whose works are the best.
It is, therefore, most unchristian to base our judgment and opinion [in regard to individuals] upon their external character and works; as, if any one should say: A Carthusian's Ute is better in itself, than a farmer's, or a married man's, &c. The Carthusian, indeed, if disposed to act properly, should esteem his own life humbler and less important than the married man's life j since God judges, not according to the manner of being, but according to the secrets of darkness and the counsels of the heart. How can the Carthusian know whether his own or the farmer's heart is the humbler and better?
Here these two examples, which, in my opinion, are the best that stand in the whole vitispatrum^ are apijlicable: The one, in regard to St. Antony, to whom it was revealed that a tanner at Alexandria, an humble, honest mechanic, who however did nothing of special note, was nevertheless far above St. Antony, on account of the humility of his heart j the other, relative to Paphnutio, who, with all his austere hfe was not superior to a lifer, and two married women. Through special grace, God permitted these two examples to be manifested at the time, when monachism was at its highest, a.nd w^orks prevailed prodigiously j in order to i)revent our eyes from forming opinions and decisions according to works, and to teach us to regard all kinds of works alike, and to subject ourselves to one another.
You will then say: if all kinds of works and conditions are alike, and none is to have the preference, what (^o we make by forsaking the world and eiiteringthe best orders, by becoming monks, nuns, and priests, with a Adew to serve God? Answer: Why did Christ and Paul foretell that false Christs and prophets would arise, and deceive many? Had the doctrine, that service to God is alike in all conditions and works, continued, assuredly no monasteries or cloisters would have arisen, or, indeed, would not have so rapidly increased, and given rise to the illusion that their requirements alone are services to God. Who w^ould have became a priest % Who would have became a monk,* had he known that his condition and work are no better, than [the condition and work of] the poorest nurse-maid, who rocks children, and washes swaddling cloths.
It would be a great, lamentable disturbance, yes, a shame, to the Pope, if he hadto humble himself to a nursemaid, and esteem his works beneath hers, when kings and all the saints of God are scarcely worthy to kiss his feet, on account of the great worthiness of his condition and works. These holy people, mus't, therefore, institute something better than St. Paul teaches here; they must judge themselves, and hold up their conditions and works as the best, in order to sell their merits, and procure heaven for x>oor laymen, married persons, and otliers in dift'erent conditions, as for those Avho live not in God^s service.
E^ow, since you perctdve tluit it is impossible for the present ecclesiastical order to stand, unless it exterminate this Epistle of Paul, make a distinction between it and other Christians, and adjudge itself the best, you see clear enough, indeed, that popery, monasteries, and cloisters are grounded on mere falsehoods and blasj^hemies. For they style themselves ecclesiastical, and the others secular, when in the eyes of God none are ecclesiastical, but believers, the most of which are found, not among the ecclesiastics, but among the laity. What, then, can be more false than to adjudge that order as ecclesiastical, and to separate it from those, among whom the real, true ecclesiastical order ex-
* A. Yes, who would have become pppe and bishop?