Mat 6:22-23 | Luther | STEP | V.22, 23. “The light of the body is the eye: if, therefore, thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness!” That is a warning, that we must not allow ourselves to be deceived by the beautiful color and appearance with which avarice can adorn itself and conceal the villain. For, as I have said, there is no vice among all the natural vices that more readily deceives people and does greater harm both to the gospel and to its fruits. For it hinders wherever it can the preaching of the gospel and its being kept among the people; and although the gospel be preached, the preachers who have fallen under the power of avarice are of no account, so that both are thereby injured, the people who are to hear it, and those who ought to preach it; so that those who indeed have it will not support the preachers, and let them die for hunger, so far as they are concerned; and as the preachers see this, they take special pains not to live at the mercy of the people. These are then more dangerous enemies than the others. For, although a peasant becomes avaricious, and gives nothing to support the gospel, a preacher can still be provided for; although his support is very meager. But when the preachers themselves become involved in it, the gospel is no longer to their taste, so that they should suffer or venture anything for its sake; but they will lay their plans accordingly, so that their belly does not lack, and they will preach what will please the people and bring the money. Therefore St. Paul calls this a peculiar vice, a worship of idols or idolatry, that is in direct opposition to the faith, which is the true worship or honoring of God. For it makes mammon and the impotent penny its God and Lord; what it wills, that he does; thus he lives and preaches, and is completely owned and captured by it, so that he no longer asks after the word of God and does not hazard a penny on its account. Now Christ can do nothing more against all this than to rebuke this vice and warn those against it who are willing to be warned; and this is indeed necessary. For even the pious can hardly prevent their being deceived by it. But others move along serenely, as though completely swallowed up by it, notwithstanding what we preach and declare. The Jews, too, were such a set, immersed in their avarice, so he had to be all the time rebuking them; and all the prophets, when they were holding forth about the faith, were perpetually rebuking and denouncing avarice, against their preachers and false prophets as well as against the mass of the people. But it was of no avail, except in the case of a few who would be thereby influenced, for whose sake Christ and we all must still preach, and let the others go their way, since they will be of the devil’s party. Now Christ used this saying more than once as a common saying, not only in reference to avarice, but also in reference to other matters, especially as to doctrine. For in matters of doctrine it occurs that the factious spirits and lying preachers pretend that they are heartily and truly in earnest, and seek the honor of God and the salvation of souls, so that no one boasts and asseverates as vigorously as they do. To these he utters the warning: Beware, that your eye be single and not evil; that is, that your way of thinking and your boasting is right, and not secretly evil, and that you are not deceiving yourselves with false notions and thoughts. For it is commonly these people that the devil bewitches, and just as when a man lies in a dream or sleep, and is so completely stupefied that he cannot see that he is dreaming; but he does not think or know anything else than that it is really happening so, and he is so sure of it that he could not feel anything more sure; and yet it is nothing else than a dream, which soon vanishes, and when he awakens it is all gone; and although it seems to him sometimes that it is a dream, or that he is dreaming of a dream, yet he is ensnared, so that he cannot extricate himself, or become master of his senses. So those people are also ensnared, who insist so confidently upon it that their cause is the pure truth, so that they may swear everything upon it, and yet it is all nothing but dreams and the thoughts of crack-brained people. Therefore it is a dangerous thing if one does not cling closely and simply to God’s word, and allows himself to be led away from it to the thoughts of men that have an excellent appearance and soon captivate, so that he who falls within their influence cannot afterwards extricate himself from it. For he does not know anything else but that it is the real word of God, and he adheres so firmly to it that he cannot be persuaded to abate a jot or tittle of it; as we see that some have lost their necks for it. But this is not the place to develop this thought. For here he applies the saying to the common vice of avarice, which, although it is gross and external, yet there is no vice in reference to doctrine that can so adorn itself and wear so beautiful a covering, so that it must not be called avarice, but be seen and praised, as though one were heartily opposed to the vice, and no one were so mild, kind and merciful; and yet he does not himself see that his heart deceives him, and that he is altogether immersed in avarice. We must therefore examine the text a little farther, and exhibit it plainly in illustrations, although it is not possible to comprehend in how many ways the evil eye can contort and help itself; [we do this] in order that one may learn to be on his guard against such influences. For this is also a common temptation among Christians, so that no one believes that so few people are free from it; for the heathen and others are guilty of it in its grossest forms, so that one can easily recognize it. Christ’s now saying: “The eye is the light of the body,” is a reference to the natural body. If it had no eye, no sun would be of any use, although it might shine a hundred times so brightly. Therefore the body has no other light that may lead and direct it, than the eye; because one can see with it, we need not be afraid that he will drive alongside of the bridge into the Elbe, or go through hedges and bushes, or rush into the fire or among the spears; for the light guards him against danger and harm. But he who has no eye must go forward, and stumbles over wood and stones until he falls and breaks his neck or is drowned in the water; for there is no light there, but total darkness. So (he means to say) it is in the matter of Christianity, especially with avarice. Here take care that your spiritual body has an eye, that is, an upright, good intention and understanding, that you may know how you believe and live, and do not deceive yourself with false notions and darkness. Thus, for example, if you thus reason: “I will work and do something, that I may gain something and maintain myself with wife and child, with God and honor; and if God grants that I may also thereby serve and help my neighbor, that! will gladly do;” see, that is the light or the spiritual eye, from the word of God, that shows you what belongs to your calling, and indicates to you how you are to fill it and live in it. For this is right, and has to be, since the body lives here, so that every one may do something that he may support himself and keep house. But now beware that this eye does not become evil and deceive you; that you do this with a simple intention, and have only this purpose, to work and do what your calling requires to meet the necessities of yourself and your neighbor, and not under this pretense to seek something else, namely how you may thereby gratify you avarice. For flesh and blood is a master in misusing this light and employing it as a pretense. So, if it now happens that you have procured some means of living that you are fond of, and are only concerned how you can keep it and increase it, and, if you have a gulden, would like to have ten more: see, here the evil eye comes creeping in, that looks not only at the means of living and the necessary possession, but also at its avarice, and can still adorn itself [with the pretense] that it is not seeking avarice, but is doing what God has ordered it to do, and is accepting what God gives. Well, here no one can look into your heart and judge you; but beware yourself that your eye is not evil. For it happens very easily, and there is a strong inclination to it, especially when one sees how profitable it is; love is thirsty and is never satiated, and nature besides is strongly disposed that way: so whores and scoundrels come together, and things go as they ought to, as we say: Occasio facit furem, money makes villains. Therefore Christ warns his own so diligently. For the world is a great whore-house, and quite merged in this vice: and we ourselves must live in it, and these examples and incitements tempt us, so that we are in great danger and have to be well upon our guard that we do not let the devil ride us. If now your eye is single, (says Christ), your whole body is light; that is, all that you are doing and living in your outward deportment, in accordance with your office and calling, that is all upright, moving in accordance with God’s word, with the proper intention, so that it shines like the sun, before God and man, and it stands well before all the world; and all that you do is excellent, and you can use worldly good with a good conscience, as having been honestly and divinely acquired, etc. Again, if your eye is evil, so that you do not act in these things as required by God and your office, but leave the track and are concerned only to gratify your lust and love for money; then your whole body is dark, and everything that you do is condemned by God and lost, although you are called a pious man before the world. For the body lets itself be led with its whole external movement and life as a blind person, and cannot go or live otherwise than as the eye directs. Thus he means to warn us and charge every one conscientiously to see to it how his mind and heart are disposed, so that he do not flatter himself with the beautiful and yet false idea that he has a good, honest reason, and a real good right to rake and scrape together in this way, and impose upon God, so that he does not observe the scoundrel; as though he said: You may adorn yourself as you will; but if you deceive God, then you have deceived a wise, shrewd, and besides an experienced man. But take care that you are not deceiving yourself, and that your light does not become an evil eye that makes your whole life dark and abominable in the sight of God; for he has a clear, sharp sight, and will not allow himself to be deceived by your extra coat of paint. And he concludes this warning with a threat, to alarm, so that we may not so readily make use of that plausible, invented notion, and says: But if the light that is in thee be darkness, how great is that darkness! That is, although you may invent such plausible ideas, as that you do not mean to accumulate through avarice, as the others, but intend to do it in such a way that you can defend it before God and the world, so that it must not be called avarice, and yet you live just the same, and make thus for yourself a light of your own in your heart; but see to it just here that this light is not also darkness, not alone that it is sheer avarice in your heart, but also that you mean to conceal it as with the light, so that it is not to be called avarice, and thus there is a double darkness, much greater than before. Just as that was a great darkness under the papacy that completely extinguished the light of Christian doctrine, so that they taught nothing else than to take away sin and be saved by works, etc. But when they besides at once defended this and boasted of it that it was the true divine doctrine, and that he who denied this was a heretic, and was forbidding the worship of God and all good works, etc., then there was the blackness of darkness, so that they adorned this darkness and error with the name of truth, and thus made the darkness greater by the superadded light; just as if one knows the devil, that it is the devil, and makes a god of him. That means to cover darkness with darkness and yet claim that it is bright and luminous, yes, the very sun itself. Thus Christ now concludes: If the opinion and doctrine that one regards as light is itself darkness, how great must the other darkness be which this brings with it; namely, that one practices this doctrine, and lives accordingly. Thus here, he whom avarice has mastered, so that he rakes and scrapes, he has already a darkness in his heart. But if he goes on, and flatters himself that it is not to be called avarice, and silences his conscience, so as not to be rebuked, that is now a real, thick, double darkness. Just as a fool, who claims to be sensible and not chargeable with folly, is properly called a great, big fool; or an ugly strumpet, who claims to be pretty and adorns herself with her nasty trumpery; that is only making things blacker and worse; and in fact all men are so disposed, that no one wants to have his sin rebuked; but all try to cover their tracks, so as to get approbation and praise, and thus out of one bad sin they make two. Now when this happens in spiritual affairs, then the great murderous harm is done. For those in this calling cannot easily do things moderately, but, when it comes to dealing with the gospel, they are apt to overdo it with their charities. Again, if they apostatize from the gospel, then there is no end to their avarice; as it used to be hitherto: when they’ began to give, it fairly snowed with gifts, to churches, public worship and ecclesiastical establishments; as in old times the emperors and princes with good intentions gave whole districts of country for such purposes, and endowed such institutions; but now again hardly anybody gives a penny, and they are avariciously gobbling up everything, as if they were afraid of dying with hunger. This is the way the monks, priests and prebendaries used to do, whom no one could satisfy with gifts. If one had gathered two, three or four fiefs, he would want to have as many more; and yet they all wore the same mask: Though I would have enough with one prebend, parish or bishoprick, yet something more is needed that I may honorably fill my station as a prince, nobleman, or some other prelate. Then he makes use of all possible means to rake and scrape together all that he can get, and all for the purpose of honorably filling his place; and yet the light is kindled [it is now pretended] that he must not be said to be acting avariciously, but doing it all for the maintenance of his rank. So easily one can find a little gloss with which to kindle a light for the devil; and if one has no other resort, it will have to be this, that one says: “I will gather my money together in such a way that I may afterwards provide for masses and public worship, or give alms for the maintenance of the poor,” etc. That is kindling a great, beautiful light; then a man may worry himself to death and always say: “I mean it well; and the simple-minded man, our Lord God, is capitally hoodwinked, so that he cannot see or notice these cunning tricks, and I’ll get into his heaven before he is aware of it.” But I have also seen many who have thus hoarded, so that guldens by the thousand lay stored up, but afterwards they died off with their property, so that no one knew what had become of it; for it was gained by avarice, it had to be left in avarice, devoured by moth and rust, and never be put to proper use. This I mention as an example from which one may see how skillfully Squire Avarice can adorn himself and put on pious airs if he has occasion for it; and yet, in fact, he is a two-fold scoundrel and liar. For what does God care for it, that you mean to lead a splendid, knightly life, so that he should be pleased for you to act avariciously, contrary to his command, and live in such a way as if you wanted to get everything for yourself, to display your splendor and pride, and afterward say that you are doing it for God’s sake, and for the honor of the Church, and mean to pay for it with benefices and church-services. Just as if some one were to break into your house and open your coffers and take what he could find, and would afterward say he meant to give some of it for alms: ah, that would be a beautiful sacrifice! The right thing is: If you want to give to God, give him of what is; your own; for he says: I hate sacrifices that come from robbery. If you have, give what you choose; if you have not, then you are excused. But if you are avariciously scraping together so that you may be able to give, and pretend that you are doing it with that intention, then you are not in earnest, but it is a light that you have yourself taken from the dark lantern wherewith to deceive God and the people. Thus I might go through all ranks and conditions, and show how men dress themselves up so that avarice takes on the name of a virtue, and mammon is praised and honored as a god. But who is to tell all that the farmers at market, the citizens in towns, the nobleman in office and on his estate, are everywhere doing? The one example that I have given is enough to show clearly and distinctively the darkness that is thick enough to be felt, and also to judge the others accordingly. What are we to think now of the great mass of the nobility that are now undertaking to deal in nearly all kinds of business, even with iron and nails? We must not call this all avarice; but, as God has given it, every one may seek his means of living as best he can, so that he may honorably fill his station, etc. That is also a little light that makes them stock-blind, so that it prevents them from seeing anything at all; whilst yet in ordinary worldly justice it is so ordered that every one may carry on his business and trade so that still his neighbor may also have a chance to get along and maintain himself. But now nobody can do anything for these griffins and lions that monopolize all kinds of business, and besides want to be called pious and honorable people. But (as was said) who can imagine what a multitude of such tricks are now employed in all ranks and trades? For what is the world, but a great wide sea of all wickedness and scoundrelism, concealed under a covering and color of good that cannot be understood? Especially now in this last age, which is a sign that it cannot long endure, and is going to destruction. For the tendency is, as we say: the older, the stingier; the longer, the worse; and everybody is becoming so avaricious, that almost nobody can get to eat and drink on account of others, although God gives everything in abundance. But that is the reward of the ingratitude and contempt that is shown towards the gospel, as I have said: He who apostatizes from the gospel must be so possessed by the devil that he cannot be avaricious enough: just as, on the other hand, he who has the gospel in his heart becomes mild, so that he not only ceases to rake and scrape together, but gives and risks everything, as much as he ought to and can. Well, we must still let the world be the world, and although it for a long while avariciously gathers everything for itself, it must nevertheless go back upon itself and leave everything for us; or, if we still must suffer poverty and trouble in the midst of it, we still have no evil portion, as Isaac and Jacob among their brethren. Through us they have gained worldly property and complete freedom from the oppression and burdens of the papacy, so that they may do what they please. That is the portion of Ishmael, a flask with water, that Abraham hung about his neck, and let him go. But we have a different portion, that is called spiritual good and heavenly blessing: and are thus well provided for. Their great possessions that they have we gladly renounce, and would not have them if they would throw them after us; on the other hand, they do not want the spiritual blessings that we have. So we will hold possession of the real territory, and the inheritance that is ours forever, and we will let them boast of their portion that will soon fade away, and rob themselves for its sake of our inheritance, which we would still be glad to share with them. If they, however, rob us of their portion, we have always so much that we can readily recover from the loss. But let us beware of this, that we do not fall into the false light, along with the world, that is the evil eye, that extinguishes the true light and makes of it a twofold darkness; and see to it that avarice does not perplex you with that sweet notion and beautiful coloring, that you mean to bring yourself or your children into a high, honorable position, and give them a great deal only to better and exalt their position; for thus avarice is the longer the less satisfied, but is always reaching out for something higher and beyond, and nobody is satisfied with his place; but, he who is a citizen would like to be a knight; a nobleman would like to be a prince, and so forth; a prince would like to travel like the emperor. But do you wish to travel like a Christian? then beware of this notion as of the very worst darkness, and conduct your business in such a way, if God, through his blessing, gives you success, that your neighbor also alongside of you may provide for himself and have pleasure in you, so that you may lend him a helping hand. For if you let the evil eye deceive you, then you have already lost the word of God, as driven out by that light, and one thick darkness is added to the other, that makes you totally blind and obdurate, so that nothing more can be done for you.

Matthew 6:22-23

_{V.22, 23.} “The light of the body is the eye: if, therefore, thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness!”

That is a warning, that we must not allow ourselves to be deceived by the beautiful color and appearance with which avarice can adorn itself and conceal the villain. For, as I have said, there is no vice among all the natural vices that more readily deceives people and does greater harm both to the gospel and to its fruits. For it hinders wherever it can the preaching of the gospel and its being kept among the people; and although the gospel be preached, the preachers who have fallen under the power of avarice are of no account, so that both are thereby injured, the people who are to hear it, and those who ought to preach it; so that those who indeed have it will not support the preachers, and let them die for hunger, so far as they are concerned; and as the preachers see this, they take special pains not to live at the mercy of the people. These are then more dangerous enemies than the others. For, although a peasant becomes avaricious, and gives nothing to support the gospel, a preacher can still be provided for; although his support is very meager. But when the preachers themselves become involved in it, the gospel is no longer to their taste, so that they should suffer or venture anything for its sake; but they will lay their plans accordingly, so that their belly does not lack, and they will preach what will please the people and bring the money.

Therefore St. Paul calls this a peculiar vice, a worship of idols or idolatry, that is in direct opposition to the faith, which is the true worship or honoring of God. For it makes mammon and the impotent penny its God and Lord; what it wills, that he does; thus he lives and preaches, and is completely owned and captured by it, so that he no longer asks after the word of God and does not hazard a penny on its account.

Now Christ can do nothing more against all this than to rebuke this vice and warn those against it who are willing to be warned; and this is indeed necessary. For even the pious can hardly prevent their being deceived by it.

But others move along serenely, as though completely swallowed up by it, notwithstanding what we preach and declare. The Jews, too, were such a set, immersed in their avarice, so he had to be all the time rebuking them; and all the prophets, when they were holding forth about the faith, were perpetually rebuking and denouncing avarice, against their preachers and false prophets as well as against the mass of the people. But it was of no avail, except in the case of a few who would be thereby influenced, for whose sake Christ and we all must still preach, and let the others go their way, since they will be of the devil’s party.

Now Christ used this saying more than once as a common saying, not only in reference to avarice, but also in reference to other matters, especially as to doctrine. For in matters of doctrine it occurs that the factious spirits and lying preachers pretend that they are heartily and truly in earnest, and seek the honor of God and the salvation of souls, so that no one boasts and asseverates as vigorously as they do. To these he utters the warning:

Beware, that your eye be single and not evil; that is, that your way of thinking and your boasting is right, and not secretly evil, and that you are not deceiving yourselves with false notions and thoughts.

For it is commonly these people that the devil bewitches, and just as when a man lies in a dream or sleep, and is so completely stupefied that he cannot see that he is dreaming; but he does not think or know anything else than that it is really happening so, and he is so sure of it that he could not feel anything more sure; and yet it is nothing else than a dream, which soon vanishes, and when he awakens it is all gone; and although it seems to him sometimes that it is a dream, or that he is dreaming of a dream, yet he is ensnared, so that he cannot extricate himself, or become master of his senses. So those people are also ensnared, who insist so confidently upon it that their cause is the pure truth, so that they may swear everything upon it, and yet it is all nothing but dreams and the thoughts of crack-brained people. Therefore it is a dangerous thing if one does not cling closely and simply to God’s word, and allows himself to be led away from it to the thoughts of men that have an excellent appearance and soon captivate, so that he who falls within their influence cannot afterwards extricate himself from it. For he does not know anything else but that it is the real word of God, and he adheres so firmly to it that he cannot be persuaded to abate a jot or tittle of it; as we see that some have lost their necks for it.

But this is not the place to develop this thought. For here he applies the saying to the common vice of avarice, which, although it is gross and external, yet there is no vice in reference to doctrine that can so adorn itself and wear so beautiful a covering, so that it must not be called avarice, but be seen and praised, as though one were heartily opposed to the vice, and no one were so mild, kind and merciful; and yet he does not himself see that his heart deceives him, and that he is altogether immersed in avarice.

We must therefore examine the text a little farther, and exhibit it plainly in illustrations, although it is not possible to comprehend in how many ways the evil eye can contort and help itself; [we do this] in order that one may learn to be on his guard against such influences. For this is also a common temptation among Christians, so that no one believes that so few people are free from it; for the heathen and others are guilty of it in its grossest forms, so that one can easily recognize it.

Christ’s now saying: “The eye is the light of the body,” is a reference to the natural body. If it had no eye, no sun would be of any use, although it might shine a hundred times so brightly. Therefore the body has no other light that may lead and direct it, than the eye; because one can see with it, we need not be afraid that he will drive alongside of the bridge into the Elbe, or go through hedges and bushes, or rush into the fire or among the spears; for the light guards him against danger and harm. But he who has no eye must go forward, and stumbles over wood and stones until he falls and breaks his neck or is drowned in the water; for there is no light there, but total darkness.

So (he means to say) it is in the matter of Christianity, especially with avarice. Here take care that your spiritual body has an eye, that is, an upright, good intention and understanding, that you may know how you believe and live, and do not deceive yourself with false notions and darkness. Thus, for example, if you thus reason: “I will work and do something, that I may gain something and maintain myself with wife and child, with God and honor; and if God grants that I may also thereby serve and help my neighbor, that! will gladly do;” see, that is the light or the spiritual eye, from the word of God, that shows you what belongs to your calling, and indicates to you how you are to fill it and live in it. For this is right, and has to be, since the body lives here, so that every one may do something that he may support himself and keep house.

But now beware that this eye does not become evil and deceive you; that you do this with a simple intention, and have only this purpose, to work and do what your calling requires to meet the necessities of yourself and your neighbor, and not under this pretense to seek something else, namely how you may thereby gratify you avarice. For flesh and blood is a master in misusing this light and employing it as a pretense. So, if it now happens that you have procured some means of living that you are fond of, and are only concerned how you can keep it and increase it, and, if you have a gulden, would like to have ten more: see, here the evil eye comes creeping in, that looks not only at the means of living and the necessary possession, but also at its avarice, and can still adorn itself [with the pretense] that it is not seeking avarice, but is doing what God has ordered it to do, and is accepting what God gives.

Well, here no one can look into your heart and judge you; but beware yourself that your eye is not evil. For it happens very easily, and there is a strong inclination to it, especially when one sees how profitable it is; love is thirsty and is never satiated, and nature besides is strongly disposed that way: so whores and scoundrels come together, and things go as they ought to, as we say: Occasio facit furem, money makes villains. Therefore Christ warns his own so diligently. For the world is a great whore-house, and quite merged in this vice: and we ourselves must live in it, and these examples and incitements tempt us, so that we are in great danger and have to be well upon our guard that we do not let the devil ride us.

If now your eye is single, (says Christ), your whole body is light; that is, all that you are doing and living in your outward deportment, in accordance with your office and calling, that is all upright, moving in accordance with God’s word, with the proper intention, so that it shines like the sun, before God and man, and it stands well before all the world; and all that you do is excellent, and you can use worldly good with a good conscience, as having been honestly and divinely acquired, etc. Again, if your eye is evil, so that you do not act in these things as required by God and your office, but leave the track and are concerned only to gratify your lust and love for money; then your whole body is dark, and everything that you do is condemned by God and lost, although you are called a pious man before the world. For the body lets itself be led with its whole external movement and life as a blind person, and cannot go or live otherwise than as the eye directs.

Thus he means to warn us and charge every one conscientiously to see to it how his mind and heart are disposed, so that he do not flatter himself with the beautiful and yet false idea that he has a good, honest reason, and a real good right to rake and scrape together in this way, and impose upon God, so that he does not observe the scoundrel; as though he said: You may adorn yourself as you will; but if you deceive God, then you have deceived a wise, shrewd, and besides an experienced man. But take care that you are not deceiving yourself, and that your light does not become an evil eye that makes your whole life dark and abominable in the sight of God; for he has a clear, sharp sight, and will not allow himself to be deceived by your extra coat of paint. And he concludes this warning with a threat, to alarm, so that we may not so readily make use of that plausible, invented notion, and says: But if the light that is in thee be darkness, how great is that darkness!

That is, although you may invent such plausible ideas, as that you do not mean to accumulate through avarice, as the others, but intend to do it in such a way that you can defend it before God and the world, so that it must not be called avarice, and yet you live just the same, and make thus for yourself a light of your own in your heart; but see to it just here that this light is not also darkness, not alone that it is sheer avarice in your heart, but also that you mean to conceal it as with the light, so that it is not to be called avarice, and thus there is a double darkness, much greater than before.

Just as that was a great darkness under the papacy that completely extinguished the light of Christian doctrine, so that they taught nothing else than to take away sin and be saved by works, etc. But when they besides at once defended this and boasted of it that it was the true divine doctrine, and that he who denied this was a heretic, and was forbidding the worship of God and all good works, etc., then there was the blackness of darkness, so that they adorned this darkness and error with the name of truth, and thus made the darkness greater by the superadded light; just as if one knows the devil, that it is the devil, and makes a god of him. That means to cover darkness with darkness and yet claim that it is bright and luminous, yes, the very sun itself.

Thus Christ now concludes: If the opinion and doctrine that one regards as light is itself darkness, how great must the other darkness be which this brings with it; namely, that one practices this doctrine, and lives accordingly. Thus here, he whom avarice has mastered, so that he rakes and scrapes, he has already a darkness in his heart. But if he goes on, and flatters himself that it is not to be called avarice, and silences his conscience, so as not to be rebuked, that is now a real, thick, double darkness. Just as a fool, who claims to be sensible and not chargeable with folly, is properly called a great, big fool; or an ugly strumpet, who claims to be pretty and adorns herself with her nasty trumpery; that is only making things blacker and worse; and in fact all men are so disposed, that no one wants to have his sin rebuked; but all try to cover their tracks, so as to get approbation and praise, and thus out of one bad sin they make two.

Now when this happens in spiritual affairs, then the great murderous harm is done. For those in this calling cannot easily do things moderately, but, when it comes to dealing with the gospel, they are apt to overdo it with their charities. Again, if they apostatize from the gospel, then there is no end to their avarice; as it used to be hitherto: when they’ began to give, it fairly snowed with gifts, to churches, public worship and ecclesiastical establishments; as in old times the emperors and princes with good intentions gave whole districts of country for such purposes, and endowed such institutions; but now again hardly anybody gives a penny, and they are avariciously gobbling up everything, as if they were afraid of dying with hunger.

This is the way the monks, priests and prebendaries used to do, whom no one could satisfy with gifts. If one had gathered two, three or four fiefs, he would want to have as many more; and yet they all wore the same mask:

Though I would have enough with one prebend, parish or bishoprick, yet something more is needed that I may honorably fill my station as a prince, nobleman, or some other prelate. Then he makes use of all possible means to rake and scrape together all that he can get, and all for the purpose of honorably filling his place; and yet the light is kindled [it is now pretended] that he must not be said to be acting avariciously, but doing it all for the maintenance of his rank. So easily one can find a little gloss with which to kindle a light for the devil; and if one has no other resort, it will have to be this, that one says: “I will gather my money together in such a way that I may afterwards provide for masses and public worship, or give alms for the maintenance of the poor,” etc. That is kindling a great, beautiful light; then a man may worry himself to death and always say: “I mean it well; and the simple-minded man, our Lord God, is capitally hoodwinked, so that he cannot see or notice these cunning tricks, and I’ll get into his heaven before he is aware of it.” But I have also seen many who have thus hoarded, so that guldens by the thousand lay stored up, but afterwards they died off with their property, so that no one knew what had become of it; for it was gained by avarice, it had to be left in avarice, devoured by moth and rust, and never be put to proper use.

This I mention as an example from which one may see how skillfully Squire Avarice can adorn himself and put on pious airs if he has occasion for it; and yet, in fact, he is a two-fold scoundrel and liar. For what does God care for it, that you mean to lead a splendid, knightly life, so that he should be pleased for you to act avariciously, contrary to his command, and live in such a way as if you wanted to get everything for yourself, to display your splendor and pride, and afterward say that you are doing it for God’s sake, and for the honor of the Church, and mean to pay for it with benefices and church-services. Just as if some one were to break into your house and open your coffers and take what he could find, and would afterward say he meant to give some of it for alms: ah, that would be a beautiful sacrifice!

The right thing is: If you want to give to God, give him of what is; your own; for he says: I hate sacrifices that come from robbery. If you have, give what you choose; if you have not, then you are excused. But if you are avariciously scraping together so that you may be able to give, and pretend that you are doing it with that intention, then you are not in earnest, but it is a light that you have yourself taken from the dark lantern wherewith to deceive God and the people.

Thus I might go through all ranks and conditions, and show how men dress themselves up so that avarice takes on the name of a virtue, and mammon is praised and honored as a god. But who is to tell all that the farmers at market, the citizens in towns, the nobleman in office and on his estate, are everywhere doing? The one example that I have given is enough to show clearly and distinctively the darkness that is thick enough to be felt, and also to judge the others accordingly. What are we to think now of the great mass of the nobility that are now undertaking to deal in nearly all kinds of business, even with iron and nails? We must not call this all avarice; but, as God has given it, every one may seek his means of living as best he can, so that he may honorably fill his station, etc. That is also a little light that makes them stock-blind, so that it prevents them from seeing anything at all; whilst yet in ordinary worldly justice it is so ordered that every one may carry on his business and trade so that still his neighbor may also have a chance to get along and maintain himself. But now nobody can do anything for these griffins and lions that monopolize all kinds of business, and besides want to be called pious and honorable people.

But (as was said) who can imagine what a multitude of such tricks are now employed in all ranks and trades? For what is the world, but a great wide sea of all wickedness and scoundrelism, concealed under a covering and color of good that cannot be understood? Especially now in this last age, which is a sign that it cannot long endure, and is going to destruction. For the tendency is, as we say: the older, the stingier; the longer, the worse; and everybody is becoming so avaricious, that almost nobody can get to eat and drink on account of others, although God gives everything in abundance. But that is the reward of the ingratitude and contempt that is shown towards the gospel, as I have said: He who apostatizes from the gospel must be so possessed by the devil that he cannot be avaricious enough: just as, on the other hand, he who has the gospel in his heart becomes mild, so that he not only ceases to rake and scrape together, but gives and risks everything, as much as he ought to and can.

Well, we must still let the world be the world, and although it for a long while avariciously gathers everything for itself, it must nevertheless go back upon itself and leave everything for us; or, if we still must suffer poverty and trouble in the midst of it, we still have no evil portion, as Isaac and Jacob among their brethren. Through us they have gained worldly property and complete freedom from the oppression and burdens of the papacy, so that they may do what they please. That is the portion of Ishmael, a flask with water, that Abraham hung about his neck, and let him go. But we have a different portion, that is called spiritual good and heavenly blessing: and are thus well provided for. Their great possessions that they have we gladly renounce, and would not have them if they would throw them after us; on the other hand, they do not want the spiritual blessings that we have. So we will hold possession of the real territory, and the inheritance that is ours forever, and we will let them boast of their portion that will soon fade away, and rob themselves for its sake of our inheritance, which we would still be glad to share with them. If they, however, rob us of their portion, we have always so much that we can readily recover from the loss.

But let us beware of this, that we do not fall into the false light, along with the world, that is the evil eye, that extinguishes the true light and makes of it a twofold darkness; and see to it that avarice does not perplex you with that sweet notion and beautiful coloring, that you mean to bring yourself or your children into a high, honorable position, and give them a great deal only to better and exalt their position; for thus avarice is the longer the less satisfied, but is always reaching out for something higher and beyond, and nobody is satisfied with his place; but, he who is a citizen would like to be a knight; a nobleman would like to be a prince, and so forth; a prince would like to travel like the emperor. But do you wish to travel like a Christian? then beware of this notion as of the very worst darkness, and conduct your business in such a way, if God, through his blessing, gives you success, that your neighbor also alongside of you may provide for himself and have pleasure in you, so that you may lend him a helping hand.

For if you let the evil eye deceive you, then you have already lost the word of God, as driven out by that light, and one thick darkness is added to the other, that makes you totally blind and obdurate, so that nothing more can be done for you.