Mat 7:15 | Luther | STEP | V.15. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Hitherto the Lord has been correctly presenting both doctrine and life, and warning against that which is contrary to it, and injures or hinders. In addition to that he now also adds a warning, so that we beware lest, whilst all is right both in doctrine and practice, teachers may secretly arise among us who under the name and semblance of genuine preachers and of the gospels may introduce something else, and pervert and ruin both the doctrine and life. For it cannot be otherwise than that the true, pure teaching of the gospel must on every hand be attacked by the devil in all sorts of ways, both externally and internally, as Christ taught from the beginning of this sermon: that he who means to be a Christian must consider this; that he will have as enemies, first, those who are outside of Christendom, who will oppose, hate and injure him, striking and throttling him, or at least reviling, cursing and condemning; and it is settled that he who has no haters, revilers, and persecutors is not a Christian, or at least has not yet proved his Christianity by outward act and confession. For, as soon as he makes a profession, the world becomes his enemy, and if it can it will surely kill him for it. These are now open enemies and outside of Christendom, that every one can see and readily feel. But in addition to these (Christ means to say here), you will have another kind of enemies that are not without and deny the doctrine, but who grow up among you, bear and boast of your name — these, first of all, do the great harm. For the others, though they make a great ado, cannot do more than take body and goods; but my heart and my faith they cannot take from me by violence. But these are not after body and goods, but let me keep what I have; but they cunningly reach after the doctrine, that they may take the treasure itself out of my heart, namely, the dear word, on account of which we suffer persecution from those enemies. This is indeed a lamentable business, that those who are called our brethren, and profess also the Christian doctrine, set themselves up against us and under the same name set aside the true doctrine and introduce another; as St. Paul also warns his Ephesians, and predicts (Acts 20): Of your own selves shall men arise, speaking perverse things, etc. That is (I say) especially a lamentable thing that those should do it who are among us and of us, whom we regard as upright, and against whom we cannot protect ourselves until they have begun to do harm. This is the persecution in Christendom that was predicted throughout the Scriptures, and has lasted in fact from the beginning of the world. For so it was with Moses among his people, yes, Jacob, Isaac and Abraham in their families, and Adam, who had only two sons, yet one of them had to instigate mischief. And I think we have now had sufficient experience of it ourselves. How many there were who at first held with us and began [to follow] the gospel against the pope, so that it seemed as though we would have the whole world with us? But just when we were about to carry everything before us, our own people fall to work and do us more harm than all the princes, kings and emperors could have done. Well, what shall we do about it? They do us great injury, and besides strengthen our enemies against us, who cry out, There one can see what our teaching is, since we are not a unit among ourselves, and the Holy Ghost cannot be with us, since we ourselves persecute, abuse and revile one another, etc. We must endure this, that the enemies be strengthened by this scandal, and we be weakened and reviled, and thus have both our enemies and our brethren against us, so that in fact there is no greater tribulation in Christendom, in external matters, so far as our teaching is concerned. Since now we must always expect this, and cannot avoid it, Christ gives us along with this sermon both a consolation and a warning. The consolation is, that we are not to be alarmed, or to trouble ourselves to death in regard to this wretched tribulation, as we see and feel it, that we who confess the word of God are not a unit among ourselves; but, taught by his word, say thus in response to it: That I knew very well before, when I wanted to be a Christian, that it would be just as my Lord Christ beforehand predicted, that I must have two kinds of enemies, both from without and also from within, from my own dearest friends and brethren. Therefore this shall not frighten me off and make me apostatize from the doctrine, as if it were to be wrong for the reason that those set themselves against me who have been my brethren. Why, Christ himself had Judas, his betrayer, with him, and what he taught and did was not false or wrong because his dearest disciple deserted him and did the mischief. Therefore, we must not mind our Judases. But the warning is, that we should certainly expect this and diligently take care and be on our guard that these parties do not deceive us, but we must arm ourselves against them and learn to know them. For by his saying: Beware, he means to teach that we are not to be yielding or impatient, but to open our eyes, be wakeful, cautious and wise. For against those external enemies we need nothing more than patience, that we may suffer what they lay upon us, and be firm; but here it avails not to suffer, or yield, but to beware and see to it that I do not entrust a word even to my brother in confidence, but look with sharp, wakeful eyes only at the word, and trust no man who is now with me, who to-day can preach with me, but tomorrow perhaps against me. And no one should think himself safe, as not needing this exhortation. For it is such a dangerous, subtle temptation, that even the most spiritually minded have trouble enough to avoid being deceived by it. But the rest, that are secure and careless, cannot at all prevent their being misled. Therefore he does not without reason add the word: Beware. For the semblance and name is too attractive, so that no one can recognize it (as we shall hear) who does not have the correct understanding of the word of God, and besides with all diligence gives heed to it, and lets it be his supreme care to hold it pure and undiluted. For see how he depicts them, the false teachers, according to their appearance and aspect. In the first place he gives the name, that they are called and are prophets, that is teachers and preachers; and are proud of it that they are not otherwise called or regarded, have just the same ministerial office, the same Scriptures, and the same God whom they boast of as the others; and yet they are false prophets. For he is speaking here of those who preach by virtue of their office. For the others, who act without official authority, are not fit to be called false prophets; but tramps and scamps, that ought to be turned over to the rabble, and are not to be endured, (even if they do teach aright,) when they want to interfere with the office and sphere of others, in violation of established order; or secretly and thievishly to creep into corners, where no one unauthorized ought to offer a sermon of his own, or to insinuate himself, although he may hear and know that the public preaching is false, as he is not responsible for that. For God established this office, as others, so that we are not to act contrary to it; but he who does not rightly discharge it will have to answer for himself, and will surely find his judge. Secondly, says he, that they come in sheep’s clothing, so that one cannot blame them, nor outwardly distinguish them from other true preachers. These two things it is that do harm, that they hold the true office, and besides come with such beautiful attire and semblance, that one cannot say anything else than that they are true, pious preachers, who seek every one’s welfare; as they charmingly profess, and can swear to it, handling only the name and word of God. This spreads very rapidly and hurries the people violently along, like a flood, so that one cannot resist it. For who is there among the rabble that can or dare set himself against these and rebuke them? Yes, who knows how to guard himself against them, since they come with God’s name and word (as they boast)? But Christ herewith warns us against both, so that we are not to be influenced by the fact that they hold the office, although this is necessary, and belongs to a preacher; but no one is thereby assured that he is therefore to believe him, as if he could not in the office be a scoundrel: as it is not unusual in the world that there be in all offices and grades in society many scamps and low fellows that abuse their position. They may be called prophets indeed (says Christ); but beware, and see to it that they are not false prophets. In like manner, be not misled, if they come in sheep’s clothing with the precious name and semblance. For here you are told that under that there may behidden a ravening wolf. Therefore beware again that the sheep’s clothing do not deceive you. For they must all wear that beautiful covering and semblance if they are to deceive the people. And this is just the difference between these secret and the other open enemies. For the latter rush in among us openly, so that every one readily knows them; but these come among us in the same office that we have, employ also the same Scriptures and words for appearance sake; but they come (says Christ,) of their own accord; that is, although they have the office, yet they bring the word and doctrine that God has not entrusted to them, nor did he send them for that, but their own dreams and devil’s doctrine, adorned with God’s name. Therefore be especially warned against the sheep’s clothing, so that you trust no one, however great a show he makes, but look only at the word, whether he rightly handles that, or under cover of it is selling his own wares. See, if we would now accept this warning, and regulate ourselves according to the words of Christ, we could easily guard ourselves against all false prophets and preachers. But that they are so rapidly multiplying is owing to the fact that we who hear the true gospel do not earnestly accept it, do not take care that we truly have and hold it; move along in such a sleepy, lazy way, as if we could not go astray. That is the reason why we are deceived by this excellent show and semblance, before we are aware of it. For as soon as another new teacher comes and begins, then the word: attendite, beware, is forgotten, with which we ought to be equipped, and we ought so to hear every one as though we did not hear him, but were looking at and attending to the word alone. Those are trifling, unsettled spirits, that look only into the preachers’ mouths, and suddenly run after them, through curiosity that makes them eager for novelties, so that they think: O, I heard that one before, now I must hear this one too, he is a fine, learned, holy man, etc. There the devil has already gained a foothold, and ensnared them before they are aware of it, drives and leads them as he pleases, from one conspiracy into another; as St. Paul says of these ( ) that they are like a reed, tossed to and fro, and carried about with every wind of doctrine. If today or tomorrow some one else up. pears, they rush after and listen to him. The reason is, they have no certain understanding in their heart of God’s word, have little regard besides for the gospel; think, if they have heard it once or twice, that they know it and now have it all: they are soon tired of it, open their eyes and ears if some one comes that brings something new; and it happens with them, as with Adam and Eve, misled by the serpent; who gazed at the forbidden tree and imagined these beautiful thoughts against the word of God: Why should we not eat just from this tree? because thus eager and curious, so that they became tired of all the other trees in the whole of Paradise and gazed only at this one, etc. But if it were a serious matter with us in regard to the gospel, and we were carefully living so as to keep the treasure pure and clean, we would not be so easily deceived. For I hope indeed that no factious spirit shall so easily upset me, because I know that the gospel is true, and I would not like to lose it. But if some one comes in beautiful sheep’s clothing, I will not look at his mask, as if I wanted to hear something else or new: but [I ask] whether he agrees with my gospel. If not, then thank God, I am thoroughly assured that he is a false prophet and a ravening wolf under his sheep’s clothing. Thus the devilish spirits have the twofold advantage, that we are such heedless, secure and frivolous people, and they can trick themselves out in the beautiful wool of the sheep. For by sheep’s clothing he means not bad conduct and gross sin, as of the heathen and unchristian people; but the excellent name and reputation of real Christians, that have holy baptism, sacrament, Christ, and everything that belongs to Christ. They must bring all this along. For no one must come along and say: This I say; but thus: Dear friends, this Christ says, here you have God’s word and the Scriptures, this you must believe, if you wish to be saved; he who teaches otherwise deceives you, etc.; they make use of the precious name of Christ, and God, and the awful, grand words: God’s honor, truth, eternal salvation, and whatever other words like these thereto belonging. If now any one hears these excellent words, and is so earnestly exhorted in view of his soups salvation and destruction, he becomes alarmed, and surrenders himself at once, if he is not well furnished and decided against it. For it cuts like a sharp razor, and strikes through body and soul. That is a part of the sheep’s clothing. Besides, they embellish themselves with wonderful works and ways, go about in gray coats, look morose, and lead a hard, strict life with fasting, bodily mortification’s, hard couches, etc., and do not live at all like other ordinary people. That makes again a great impression, and captivates the people admirably, so that they fall in by crowds; and such a villain with a single sermon can mislead a whole city that has had the word of God for a long while, and make them forget in an hour what they have heard for ten years; so that even I, if I wished, would easily undertake in two or three sermons to preach my people back again into the papacy, and get up new pilgrimages and masses, by means of this show and special sanctity. For the rabble is, as was said, easily thereby persuaded, and at any rate curious and eager to hear what is new. See, thus must they embellish themselves, both in doctrine and practice, so that they employ the same words that we hear, and along with this lead a beautiful attractive life; as now our anabaptist sectaries, in fact, mislead many people by crying out that we do not have the real gospel, because one may see that it yields no fruit, and the people continue to be bad, proud, avaricious, etc.; that there must be something more than the mere word and letter: the Spirit must do it, and they must honestly strive to live better; if it were the word of God it would surely also produce fruit. Then they go on and say they have the true understanding, and the right fruits and life. If a simple, inexperienced man hears this, he says: O, that is really so! lets himself thus be carried away by the taking words: Spirit, and fruits of the Spirit. Then they go further, and say: He who wants to be a Christian must not share in civil authority, or bear a sword, or have anything of his own, as it is with us; but he is a true Christian who proves it by his works, forsakes everything, does not accept any secular authority and rule; dresses in a gray coat; suffers hunger and sorrow, etc. These they call fruits of the Spirit. See, these are nothing but sheep’s clothing; with these they carry away crowds of the poor people. Who can now recognize the wolf under this and guard against him? Answer: I know no other counsel than, as I have said, that every one first see to it that he is sure of his case and of the doctrine, and have so settled it in his heart that he can adhere to the doctrine, although he see everybody upon earth teaching and living otherwise. For he who wishes to get along safely must absolutely not look at any outward marks in Christendom and shape his course after them, but must look alone to the word that shows the true way of living that avails before God. As, for example, the principal topic and sum of the Christian doctrine is this, that God has sent and given his Son, Christ, and alone through him forgives us all our sins, justifies and saves us. That you are to cling to, and nothing else. Then, if you look about you, you will see a great variety of dissimilar personalities and modes of living, that one is a man, woman, master, servant, prince, subject, rich, poor, representing the various callings or offices that are in the world, and all so mixed up together that I can see nothing that has a peculiar appearance [about any of them]. But as I am so settled in mind, and know that main topic in which I have the whole summed up, my heart concludes thus: Suppose I see a husband or a girl, master or servant, learned man or layman, clothed in gray or red, fasting or eating, looking grave or laughing; what have I to do with that? In short, what that difference is that I see [in them], that is all the same to me. For I understand this, that a maid in a red dress, or a prince in his golden garment, can be just as good a Christian as a beggar in a gray coat or a monk in a woolen or hair shirt, and I am with such an understanding safe against all sorts of external masks. But he who does not hold this main truth, or know how to regulate everything by it, cannot avoid being deceived by these masks, when he sees one happy with his wife and children, or splendidly and richly dressed, etc., and another looking demure, fasting much, barefoot, and in a gray cowl, and he concludes at once: O, that is a holy man! the others are of no account; and keeps gaping thus after the masks, out of humor; is not smart enough to say: Can there be a rogue lying hidden under the gray coat? as a Christian can conclude and say: Dear monk, if you wear your gray coat not of necessity, but with the peculiar notion that you will be regarded by others as something peculiar, then you are a desperate, double scoundrel, making the people gape by your pretended sanctity; otherwise you would have to say: If a farmer, who is ploughing or manuring upon his field is just as good a Christian as I, and will get to heaven, what do I want with my peculiar way of living? But, as I have said, the great common mass hankers after these masks that fill their eyes and make a special show, so that it amounts to nothing if one preaches long against them. And we are besides naturally inclined to this doctrine and works. For it is well pleasing to reason, which always likes to deal with God with its own works. Thus it happens that the devil through these teachers prompts and agitates until he has quite persuaded us. But we who want to go safely must before anything else see to it, as I have always taught, that we are firmly rooted in our main point, concerning Christ; then we can correctly judge concerning all outward masks and styles, and the Spirit will duly teach and lead us. Thus every one will find enough real good works to do in his calling, if he wants to be pious, so that he need not seek for anything special. For, are you a prince, judge, husband, servant, maid, etc., and are you to practice and prove your faith, to fill your place and calling properly, and do what is right: then you will surely get so much to do and to work, that no Carthusian will have a harder order to work for than you. For what sort of great trouble and hard work is that, for him to wear a gray coat or hood, or walk in wooden shoes, or mortify his body a little, if he be somewhat strict, and yet along with that live without care and worry, and have enough to gormandize and guzzle? But this one must eat his daily bread in the sweat of his face and with hard work, and must let not alone his body but rather his heart be plagued by the wicked world and his neighbors, and expect and endure all misfortune, discord and affliction; so that a true citizen’s calling, conducted in a Christian way, is more than a ten-fold Carthusian order; except that it does not make a show, like the monk, who wears a hood, is separated from the people, etc., and yet, if we open our eyes and rightly compare the two, even reason must come to the same conclusion. Thus also a prince, although he wears golden chains and a cloak of marten fur, but is pious, yet he is under the marten cloak such a plagued and miserable man, that you cannot find his like in any monastery. Thus go through all offices and callings. If you find a pious man or woman, you need not look there for a monk or a nun; for he or she is already monk or nun enough, and is living in a harder order than all the hood and tonsure wearers; yes, it is all tomfoolery before God with all the monks and hermits, in contrast with a pious child, servant or maid, who is obedient to duty. Only do what a pious man or woman ought to do, there you have a rule that is harder to follow than the rules, hoods and tonsures of St. Francis and of all the monks, which cover rather a scoundrel than a pious Christian. But proud reason will not look at this, but disregards it and thinks: O that is a common affair, that every one may have at home! gapes after something else that is strange and odd, looks in wonder, follows the continual bawling; which is all a mere false show, with which they come along and so dress up their trifling way of living as to put contempt upon all else that are God’s ordinances and callings, as if they were of no account. But it is all owing to this, that we do not take hold of the word of God with real earnestness, or we would soon say: Let the Carthusians come on, and the Anabaptists, the devil himself or his mother, they could not make better callings or ways of living than God has made. Therefore we must count every calling as excellent, high, divine, whether it be that of a pious husband, servant, maid or faithful laborer, and could thus rightly judge according to the word about all works and callings, and every one could rightly teach and live, and everything would move along splendidly. Those would be the right callings which God has ordered and established, and which he approves; and if God granted that we could bring it to pass that a city would have many of these pious citizens, women, children, masters, servants and maids, we should have heaven upon earth, and would need no monasteries, and should have no need of fasting, or praying and singing all day long in the churches, but simply of doing what their various offices and callings require. Thus you see what the kinds of sheep’s clothing are with which they set the people gaping. But what are they inside and in fact? Nothing else (says Christ) than ravening wolves. That is what they seek, the desperate scamps, that they with a beautiful show of doctrine and life may ruin and destroy souls. Not outwardly, as the tyrants and persecutors, who destroy life and property; also, not as the preachers, who publicly preach against us and condemn our doctrine, etc.: but inwardly, that they secretly tear away the treasure of our heart, which has now become the throne or kingdom and dwelling-place of God. That is, all their scoundrelism that they so adorn with doctrine and life, aims at destroying the faith and the foundation article concerning Christ; as now the Anabaptists outwardly bear our name, and indeed acknowledge that we have the gospel, with the word and preaching; but there follows (they say) no fruit. Just with this word: No fruit, they turn the attention of the people from faith to works, and they push aside the main thing, which is faith in Christ, and they lead us away so that we are to look alone at the fruits; if these appear, then it is the true gospel, and vive versa; and their whole teaching is nothing else than that one must do his utmost and make a display with the fruits, have no private property, forsake everything, etc.; fall back again upon their works, and place their confidence in them, as thereby to be saved. And what is the worst, they do not teach the true fruits, which the gospel teaches and demands after faith, but what they dream about and imagine; say nothing about how every one is to follow his calling properly and faithfully, and abide in it, but just the contrary; lead the people away from these callings, teach them to forsake them as worldly, and run away from them, and look at something that is peculiar; look morose, live severely, stop eating, drinking, dressing like other people, let themselves be tortured and killed willingly and when not required. Else (say they) the gospel yields no fruit in you, and you are still no Christian, although you have long been believing, etc. And these their dreams they adorn with the Scriptures and quotations from the gospel, though Christ never taught or required this, neither by word nor example, that we are to run away from the community, forsake everything, have nothing of our own, except when it becomes necessary that we must either do this or give up his word. Therefore you must not forsake these things before he orders you, or you are forced to do it. If it comes to that, then say: Before I will forsake Christ and the gospel, rather may go wife, child, body and goods, sun, moon, and all creatures. But apart from necessity you have God’s command, that you are to love your neighbor, serve and help him with body and goods, in like manner to love and rule your wife, child, domestics, not run off from them and desert them, as these [fanatics] do, against the word and ordinance of God, altogether without necessity, and yet they want to boast of the great fruits of the gospel, as special saints. Learn thus to recognize these spirits, as they under the sheep’s clothing inwardly raven, and take away the faith, lead you from Christ back upon yourself, and call this fruits of the gospel, which they themselves imagine, by which they destroy the real fruits. That is what these ravening wolves are in sheep’s clothing that have always been injuring Christianity. Hitherto they have been called monks; now they are Anabaptists, as a new sort of monks; in old times they were Pelagians, Ishmaelites, Esauites, Canaanites. For this faith has continued since the beginning of the world; and although these Anabaptists may get out of the way, others will certainly come. In short, monkery will endure as long as the world stands, although With other new names and methods. For all that go about getting up something peculiar, beyond faith and ordinary callings, these are and remain monks, although they do not use the same kind of style, clothing or methods. It is true we can easily be on our guard against these that go about with hood and tonsure; for they are now sufficiently marked, so that every one knows them. But beware of the new monks, that do not wear hoods, but yet start some other odd notions, pretend great devotion and sanctity, with demure looks, gray coats, and a strict mode of living; they say, one must not wear satin or silk, red or variegated clothes, just as those monks also taught, so that still it is monkery all the same, only with a different mask. Therefore, the artists have hit it exactly, when they paint the devil in a monk’s hood with his devil’s claws sticking out below. For he has been doing nothing else from the beginning of the world than to mislead the world by monkery.

Matthew 7:15

_V.15. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

Hitherto the Lord has been correctly presenting both doctrine and life, and warning against that which is contrary to it, and injures or hinders. In addition to that he now also adds a warning, so that we beware lest, whilst all is right both in doctrine and practice, teachers may secretly arise among us who under the name and semblance of genuine preachers and of the gospels may introduce something else, and pervert and ruin both the doctrine and life.

For it cannot be otherwise than that the true, pure teaching of the gospel must on every hand be attacked by the devil in all sorts of ways, both externally and internally, as Christ taught from the beginning of this sermon: that he who means to be a Christian must consider this; that he will have as enemies, first, those who are outside of Christendom, who will oppose, hate and injure him, striking and throttling him, or at least reviling, cursing and condemning; and it is settled that he who has no haters, revilers, and persecutors is not a Christian, or at least has not yet proved his Christianity by outward act and confession. For, as soon as he makes a profession, the world becomes his enemy, and if it can it will surely kill him for it. These are now open enemies and outside of Christendom, that every one can see and readily feel.

But in addition to these (Christ means to say here), you will have another kind of enemies that are not without and deny the doctrine, but who grow up among you, bear and boast of your name — these, first of all, do the great harm. For the others, though they make a great ado, cannot do more than take body and goods; but my heart and my faith they cannot take from me by violence. But these are not after body and goods, but let me keep what I have; but they cunningly reach after the doctrine, that they may take the treasure itself out of my heart, namely, the dear word, on account of which we suffer persecution from those enemies. This is indeed a lamentable business, that those who are called our brethren, and profess also the Christian doctrine, set themselves up against us and under the same name set aside the true doctrine and introduce another; as St. Paul also warns his Ephesians, and predicts (Acts 20): Of your own selves shall men arise, speaking perverse things, etc. That is (I say) especially a lamentable thing that those should do it who are among us and of us, whom we regard as upright, and against whom we cannot protect ourselves until they have begun to do harm.

This is the persecution in Christendom that was predicted throughout the Scriptures, and has lasted in fact from the beginning of the world. For so it was with Moses among his people, yes, Jacob, Isaac and Abraham in their families, and Adam, who had only two sons, yet one of them had to instigate mischief.

And I think we have now had sufficient experience of it ourselves. How many there were who at first held with us and began [to follow] the gospel against the pope, so that it seemed as though we would have the whole world with us? But just when we were about to carry everything before us, our own people fall to work and do us more harm than all the princes, kings and emperors could have done. Well, what shall we do about it?

They do us great injury, and besides strengthen our enemies against us, who cry out, There one can see what our teaching is, since we are not a unit among ourselves, and the Holy Ghost cannot be with us, since we ourselves persecute, abuse and revile one another, etc. We must endure this, that the enemies be strengthened by this scandal, and we be weakened and reviled, and thus have both our enemies and our brethren against us, so that in fact there is no greater tribulation in Christendom, in external matters, so far as our teaching is concerned.

Since now we must always expect this, and cannot avoid it, Christ gives us along with this sermon both a consolation and a warning. The consolation is, that we are not to be alarmed, or to trouble ourselves to death in regard to this wretched tribulation, as we see and feel it, that we who confess the word of God are not a unit among ourselves; but, taught by his word, say thus in response to it: That I knew very well before, when I wanted to be a Christian, that it would be just as my Lord Christ beforehand predicted, that I must have two kinds of enemies, both from without and also from within, from my own dearest friends and brethren. Therefore this shall not frighten me off and make me apostatize from the doctrine, as if it were to be wrong for the reason that those set themselves against me who have been my brethren. Why, Christ himself had Judas, his betrayer, with him, and what he taught and did was not false or wrong because his dearest disciple deserted him and did the mischief. Therefore, we must not mind our Judases.

But the warning is, that we should certainly expect this and diligently take care and be on our guard that these parties do not deceive us, but we must arm ourselves against them and learn to know them. For by his saying:

Beware, he means to teach that we are not to be yielding or impatient, but to open our eyes, be wakeful, cautious and wise. For against those external enemies we need nothing more than patience, that we may suffer what they lay upon us, and be firm; but here it avails not to suffer, or yield, but to beware and see to it that I do not entrust a word even to my brother in confidence, but look with sharp, wakeful eyes only at the word, and trust no man who is now with me, who to-day can preach with me, but tomorrow perhaps against me. And no one should think himself safe, as not needing this exhortation. For it is such a dangerous, subtle temptation, that even the most spiritually minded have trouble enough to avoid being deceived by it. But the rest, that are secure and careless, cannot at all prevent their being misled. Therefore he does not without reason add the word: Beware. For the semblance and name is too attractive, so that no one can recognize it (as we shall hear) who does not have the correct understanding of the word of God, and besides with all diligence gives heed to it, and lets it be his supreme care to hold it pure and undiluted.

For see how he depicts them, the false teachers, according to their appearance and aspect. In the first place he gives the name, that they are called and are prophets, that is teachers and preachers; and are proud of it that they are not otherwise called or regarded, have just the same ministerial office, the same Scriptures, and the same God whom they boast of as the others; and yet they are false prophets. For he is speaking here of those who preach by virtue of their office. For the others, who act without official authority, are not fit to be called false prophets; but tramps and scamps, that ought to be turned over to the rabble, and are not to be endured, (even if they do teach aright,) when they want to interfere with the office and sphere of others, in violation of established order; or secretly and thievishly to creep into corners, where no one unauthorized ought to offer a sermon of his own, or to insinuate himself, although he may hear and know that the public preaching is false, as he is not responsible for that. For God established this office, as others, so that we are not to act contrary to it; but he who does not rightly discharge it will have to answer for himself, and will surely find his judge.

Secondly, says he, that they come in sheep’s clothing, so that one cannot blame them, nor outwardly distinguish them from other true preachers.

These two things it is that do harm, that they hold the true office, and besides come with such beautiful attire and semblance, that one cannot say anything else than that they are true, pious preachers, who seek every one’s welfare; as they charmingly profess, and can swear to it, handling only the name and word of God. This spreads very rapidly and hurries the people violently along, like a flood, so that one cannot resist it. For who is there among the rabble that can or dare set himself against these and rebuke them? Yes, who knows how to guard himself against them, since they come with God’s name and word (as they boast)?

But Christ herewith warns us against both, so that we are not to be influenced by the fact that they hold the office, although this is necessary, and belongs to a preacher; but no one is thereby assured that he is therefore to believe him, as if he could not in the office be a scoundrel: as it is not unusual in the world that there be in all offices and grades in society many scamps and low fellows that abuse their position. They may be called prophets indeed (says Christ); but beware, and see to it that they are not false prophets. In like manner, be not misled, if they come in sheep’s clothing with the precious name and semblance. For here you are told that under that there may behidden a ravening wolf. Therefore beware again that the sheep’s clothing do not deceive you. For they must all wear that beautiful covering and semblance if they are to deceive the people.

And this is just the difference between these secret and the other open enemies. For the latter rush in among us openly, so that every one readily knows them; but these come among us in the same office that we have, employ also the same Scriptures and words for appearance sake; but they come (says Christ,) of their own accord; that is, although they have the office, yet they bring the word and doctrine that God has not entrusted to them, nor did he send them for that, but their own dreams and devil’s doctrine, adorned with God’s name. Therefore be especially warned against the sheep’s clothing, so that you trust no one, however great a show he makes, but look only at the word, whether he rightly handles that, or under cover of it is selling his own wares.

See, if we would now accept this warning, and regulate ourselves according to the words of Christ, we could easily guard ourselves against all false prophets and preachers. But that they are so rapidly multiplying is owing to the fact that we who hear the true gospel do not earnestly accept it, do not take care that we truly have and hold it; move along in such a sleepy, lazy way, as if we could not go astray. That is the reason why we are deceived by this excellent show and semblance, before we are aware of it. For as soon as another new teacher comes and begins, then the word: attendite, beware, is forgotten, with which we ought to be equipped, and we ought so to hear every one as though we did not hear him, but were looking at and attending to the word alone. Those are trifling, unsettled spirits, that look only into the preachers’ mouths, and suddenly run after them, through curiosity that makes them eager for novelties, so that they think: O, I heard that one before, now I must hear this one too, he is a fine, learned, holy man, etc. There the devil has already gained a foothold, and ensnared them before they are aware of it, drives and leads them as he pleases, from one conspiracy into another; as St. Paul says of these (Ephesians 4:14) that they are like a reed, tossed to and fro, and carried about with every wind of doctrine. If today or tomorrow some one else up. pears, they rush after and listen to him.

The reason is, they have no certain understanding in their heart of God’s word, have little regard besides for the gospel; think, if they have heard it once or twice, that they know it and now have it all: they are soon tired of it, open their eyes and ears if some one comes that brings something new; and it happens with them, as with Adam and Eve, misled by the serpent; who gazed at the forbidden tree and imagined these beautiful thoughts against the word of God: Why should we not eat just from this tree? because thus eager and curious, so that they became tired of all the other trees in the whole of Paradise and gazed only at this one, etc.

But if it were a serious matter with us in regard to the gospel, and we were carefully living so as to keep the treasure pure and clean, we would not be so easily deceived. For I hope indeed that no factious spirit shall so easily upset me, because I know that the gospel is true, and I would not like to lose it. But if some one comes in beautiful sheep’s clothing, I will not look at his mask, as if I wanted to hear something else or new: but [I ask] whether he agrees with my gospel. If not, then thank God, I am thoroughly assured that he is a false prophet and a ravening wolf under his sheep’s clothing.

Thus the devilish spirits have the twofold advantage, that we are such heedless, secure and frivolous people, and they can trick themselves out in the beautiful wool of the sheep. For by sheep’s clothing he means not bad conduct and gross sin, as of the heathen and unchristian people; but the excellent name and reputation of real Christians, that have holy baptism, sacrament, Christ, and everything that belongs to Christ. They must bring all this along. For no one must come along and say: This I say; but thus:

Dear friends, this Christ says, here you have God’s word and the Scriptures, this you must believe, if you wish to be saved; he who teaches otherwise deceives you, etc.; they make use of the precious name of Christ, and God, and the awful, grand words: God’s honor, truth, eternal salvation, and whatever other words like these thereto belonging. If now any one hears these excellent words, and is so earnestly exhorted in view of his soups salvation and destruction, he becomes alarmed, and surrenders himself at once, if he is not well furnished and decided against it. For it cuts like a sharp razor, and strikes through body and soul. That is a part of the sheep’s clothing.

Besides, they embellish themselves with wonderful works and ways, go about in gray coats, look morose, and lead a hard, strict life with fasting, bodily mortification’s, hard couches, etc., and do not live at all like other ordinary people. That makes again a great impression, and captivates the people admirably, so that they fall in by crowds; and such a villain with a single sermon can mislead a whole city that has had the word of God for a long while, and make them forget in an hour what they have heard for ten years; so that even I, if I wished, would easily undertake in two or three sermons to preach my people back again into the papacy, and get up new pilgrimages and masses, by means of this show and special sanctity. For the rabble is, as was said, easily thereby persuaded, and at any rate curious and eager to hear what is new.

See, thus must they embellish themselves, both in doctrine and practice, so that they employ the same words that we hear, and along with this lead a beautiful attractive life; as now our anabaptist sectaries, in fact, mislead many people by crying out that we do not have the real gospel, because one may see that it yields no fruit, and the people continue to be bad, proud, avaricious, etc.; that there must be something more than the mere word and letter: the Spirit must do it, and they must honestly strive to live better; if it were the word of God it would surely also produce fruit. Then they go on and say they have the true understanding, and the right fruits and life. If a simple, inexperienced man hears this, he says: O, that is really so! lets himself thus be carried away by the taking words: Spirit, and fruits of the Spirit. Then they go further, and say: He who wants to be a Christian must not share in civil authority, or bear a sword, or have anything of his own, as it is with us; but he is a true Christian who proves it by his works, forsakes everything, does not accept any secular authority and rule; dresses in a gray coat; suffers hunger and sorrow, etc. These they call fruits of the Spirit. See, these are nothing but sheep’s clothing; with these they carry away crowds of the poor people.

Who can now recognize the wolf under this and guard against him?

Answer: I know no other counsel than, as I have said, that every one first see to it that he is sure of his case and of the doctrine, and have so settled it in his heart that he can adhere to the doctrine, although he see everybody upon earth teaching and living otherwise. For he who wishes to get along safely must absolutely not look at any outward marks in Christendom and shape his course after them, but must look alone to the word that shows the true way of living that avails before God. As, for example, the principal topic and sum of the Christian doctrine is this, that God has sent and given his Son, Christ, and alone through him forgives us all our sins, justifies and saves us. That you are to cling to, and nothing else. Then, if you look about you, you will see a great variety of dissimilar personalities and modes of living, that one is a man, woman, master, servant, prince, subject, rich, poor, representing the various callings or offices that are in the world, and all so mixed up together that I can see nothing that has a peculiar appearance [about any of them]. But as I am so settled in mind, and know that main topic in which I have the whole summed up, my heart concludes thus: Suppose I see a husband or a girl, master or servant, learned man or layman, clothed in gray or red, fasting or eating, looking grave or laughing; what have I to do with that? In short, what that difference is that I see [in them], that is all the same to me. For I understand this, that a maid in a red dress, or a prince in his golden garment, can be just as good a Christian as a beggar in a gray coat or a monk in a woolen or hair shirt, and I am with such an understanding safe against all sorts of external masks.

But he who does not hold this main truth, or know how to regulate everything by it, cannot avoid being deceived by these masks, when he sees one happy with his wife and children, or splendidly and richly dressed, etc., and another looking demure, fasting much, barefoot, and in a gray cowl, and he concludes at once: O, that is a holy man! the others are of no account; and keeps gaping thus after the masks, out of humor; is not smart enough to say: Can there be a rogue lying hidden under the gray coat? as a Christian can conclude and say: Dear monk, if you wear your gray coat not of necessity, but with the peculiar notion that you will be regarded by others as something peculiar, then you are a desperate, double scoundrel, making the people gape by your pretended sanctity; otherwise you would have to say: If a farmer, who is ploughing or manuring upon his field is just as good a Christian as I, and will get to heaven, what do I want with my peculiar way of living?

But, as I have said, the great common mass hankers after these masks that fill their eyes and make a special show, so that it amounts to nothing if one preaches long against them. And we are besides naturally inclined to this doctrine and works. For it is well pleasing to reason, which always likes to deal with God with its own works. Thus it happens that the devil through these teachers prompts and agitates until he has quite persuaded us.

But we who want to go safely must before anything else see to it, as I have always taught, that we are firmly rooted in our main point, concerning Christ; then we can correctly judge concerning all outward masks and styles, and the Spirit will duly teach and lead us. Thus every one will find enough real good works to do in his calling, if he wants to be pious, so that he need not seek for anything special.

For, are you a prince, judge, husband, servant, maid, etc., and are you to practice and prove your faith, to fill your place and calling properly, and do what is right: then you will surely get so much to do and to work, that no Carthusian will have a harder order to work for than you. For what sort of great trouble and hard work is that, for him to wear a gray coat or hood, or walk in wooden shoes, or mortify his body a little, if he be somewhat strict, and yet along with that live without care and worry, and have enough to gormandize and guzzle?

But this one must eat his daily bread in the sweat of his face and with hard work, and must let not alone his body but rather his heart be plagued by the wicked world and his neighbors, and expect and endure all misfortune, discord and affliction; so that a true citizen’s calling, conducted in a Christian way, is more than a ten-fold Carthusian order; except that it does not make a show, like the monk, who wears a hood, is separated from the people, etc., and yet, if we open our eyes and rightly compare the two, even reason must come to the same conclusion. Thus also a prince, although he wears golden chains and a cloak of marten fur, but is pious, yet he is under the marten cloak such a plagued and miserable man, that you cannot find his like in any monastery. Thus go through all offices and callings. If you find a pious man or woman, you need not look there for a monk or a nun; for he or she is already monk or nun enough, and is living in a harder order than all the hood and tonsure wearers; yes, it is all tomfoolery before God with all the monks and hermits, in contrast with a pious child, servant or maid, who is obedient to duty. Only do what a pious man or woman ought to do, there you have a rule that is harder to follow than the rules, hoods and tonsures of St. Francis and of all the monks, which cover rather a scoundrel than a pious Christian.

But proud reason will not look at this, but disregards it and thinks: O that is a common affair, that every one may have at home! gapes after something else that is strange and odd, looks in wonder, follows the continual bawling; which is all a mere false show, with which they come along and so dress up their trifling way of living as to put contempt upon all else that are God’s ordinances and callings, as if they were of no account. But it is all owing to this, that we do not take hold of the word of God with real earnestness, or we would soon say: Let the Carthusians come on, and the Anabaptists, the devil himself or his mother, they could not make better callings or ways of living than God has made.

Therefore we must count every calling as excellent, high, divine, whether it be that of a pious husband, servant, maid or faithful laborer, and could thus rightly judge according to the word about all works and callings, and every one could rightly teach and live, and everything would move along splendidly. Those would be the right callings which God has ordered and established, and which he approves; and if God granted that we could bring it to pass that a city would have many of these pious citizens, women, children, masters, servants and maids, we should have heaven upon earth, and would need no monasteries, and should have no need of fasting, or praying and singing all day long in the churches, but simply of doing what their various offices and callings require.

Thus you see what the kinds of sheep’s clothing are with which they set the people gaping. But what are they inside and in fact? Nothing else (says Christ) than ravening wolves. That is what they seek, the desperate scamps, that they with a beautiful show of doctrine and life may ruin and destroy souls. Not outwardly, as the tyrants and persecutors, who destroy life and property; also, not as the preachers, who publicly preach against us and condemn our doctrine, etc.: but inwardly, that they secretly tear away the treasure of our heart, which has now become the throne or kingdom and dwelling-place of God. That is, all their scoundrelism that they so adorn with doctrine and life, aims at destroying the faith and the foundation article concerning Christ; as now the Anabaptists outwardly bear our name, and indeed acknowledge that we have the gospel, with the word and preaching; but there follows (they say) no fruit. Just with this word: No fruit, they turn the attention of the people from faith to works, and they push aside the main thing, which is faith in Christ, and they lead us away so that we are to look alone at the fruits; if these appear, then it is the true gospel, and vive versa; and their whole teaching is nothing else than that one must do his utmost and make a display with the fruits, have no private property, forsake everything, etc.; fall back again upon their works, and place their confidence in them, as thereby to be saved. And what is the worst, they do not teach the true fruits, which the gospel teaches and demands after faith, but what they dream about and imagine; say nothing about how every one is to follow his calling properly and faithfully, and abide in it, but just the contrary; lead the people away from these callings, teach them to forsake them as worldly, and run away from them, and look at something that is peculiar; look morose, live severely, stop eating, drinking, dressing like other people, let themselves be tortured and killed willingly and when not required. Else (say they) the gospel yields no fruit in you, and you are still no Christian, although you have long been believing, etc.

And these their dreams they adorn with the Scriptures and quotations from the gospel, though Christ never taught or required this, neither by word nor example, that we are to run away from the community, forsake everything, have nothing of our own, except when it becomes necessary that we must either do this or give up his word. Therefore you must not forsake these things before he orders you, or you are forced to do it. If it comes to that, then say: Before I will forsake Christ and the gospel, rather may go wife, child, body and goods, sun, moon, and all creatures. But apart from necessity you have God’s command, that you are to love your neighbor, serve and help him with body and goods, in like manner to love and rule your wife, child, domestics, not run off from them and desert them, as these [fanatics] do, against the word and ordinance of God, altogether without necessity, and yet they want to boast of the great fruits of the gospel, as special saints.

Learn thus to recognize these spirits, as they under the sheep’s clothing inwardly raven, and take away the faith, lead you from Christ back upon yourself, and call this fruits of the gospel, which they themselves imagine, by which they destroy the real fruits. That is what these ravening wolves are in sheep’s clothing that have always been injuring Christianity. Hitherto they have been called monks; now they are Anabaptists, as a new sort of monks; in old times they were Pelagians, Ishmaelites, Esauites, Canaanites.

For this faith has continued since the beginning of the world; and although these Anabaptists may get out of the way, others will certainly come.

In short, monkery will endure as long as the world stands, although With other new names and methods. For all that go about getting up something peculiar, beyond faith and ordinary callings, these are and remain monks, although they do not use the same kind of style, clothing or methods. It is true we can easily be on our guard against these that go about with hood and tonsure; for they are now sufficiently marked, so that every one knows them. But beware of the new monks, that do not wear hoods, but yet start some other odd notions, pretend great devotion and sanctity, with demure looks, gray coats, and a strict mode of living; they say, one must not wear satin or silk, red or variegated clothes, just as those monks also taught, so that still it is monkery all the same, only with a different mask. Therefore, the artists have hit it exactly, when they paint the devil in a monk’s hood with his devil’s claws sticking out below. For he has been doing nothing else from the beginning of the world than to mislead the world by monkery.