Mat 7:17 | Luther | STEP | V.16-20. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them. Since the Lord Christ has warned his followers to hold firmly to his doctrine, and to beware of their being misled by others who under sheep’s clothing are ravening wolves: he now instructs them also, as an additional warning, how they are to recognize them by their fruits, and he uses art illustration in plain, simple words that even a child can understand. For no one is so simple as not to know that a thorn-bush bears no figs or grapes, etc. But however simple the words are, yet no one sees how much they mean unless he diligently considers the word of God. But it all depends upon this, that we understand what he means by a good or bad tree or fruit. For it is easily said: This is a fig-tree or a thistle, a good apple or a sour wild plum, and with the eyes and reason it can be easily seen and understood; but as Christ here uses it, there is no other way to explain it except by spiritual comprehension, according to God’s word. For we heard above how these same false teachers employ such semblances and smooth words, that reason cannot judge them, or guard itself against them. Yes, it is just that kind of doctrine and life that grows out of reason and suits it, and is naturally pleasing to us, because it teaches about our own doing and working, which we understand and can do. By a good tree that brings forth good fruit is meant, in short, one who lives and conducts his walk and conversation according to the word of God, pure and simple. For he means to tell hereafter also of many who have heard the word of God, and also say: Lord, Lord, and besides have done many wonderful works, and yet are false and hypocritical. Therefore we must here completely silence reason and follow the word of God alone, and then infer, if we wish to judge about life and works, that we may know what God’s word calls a good tree or good fruits. For this is too much for reason, (as I said,) if it sees a man who wears nothing but a gray coat, fasts every week, as the Pharisee in the gospel, yes who also does wonderful works and miracles, that he should not be a good tree with good fruits. For it cannot look any higher, or think and understand any better, is badly caught by it, so that it concludes he who leads a different life from other people, he must be a peculiar, holy man; she sees not, the blind fool, that these works are all still far, far from the word of God. And if you now ask: Whence do you know that these works are so precious as you make them out to be? it can give no other answer than: I think so. There, go to the dogs with your thinking, if I am to trust my soul’s salvation upon it. The rule is: you must know, and not imagine or think, and you must have a sure basis and evidence from the word of God, so that he is satisfied, and you can say: The work is well done, the calling is well pleasing to God, that I know; not according to my own light or star, so that it appears good or evil to me; but that is decided by the word and command of God. It does not seem to me that a husband, or wife, or prince, or judge is as holy as one who creeps into corners or goes into the wilderness: but it does not avail to decide according to my thinking; and although some one should exercise devils and do all the miracles that the apostles did, I would rather be servant to a shoemaker or a dishwasher according to God’s word, and I will consider this calling superior to your thinking, even if you could raise the dead. Therefore adhere to it that bringing forth good fruits means that kind of life and good works that are in the line of God’s word and command. Thus these words — by their fruits ye shall know them — are given as a token and set as a sign whereby they can be judged and recognized. If we are deceived, it is no one’s fault but our own. For he has not left us in doubt, but has drawn the picture clear and distinct. If you cannot judge them (says he,)because of their sheep’s clothing, then observe their fruits and works, whether these are upright and good. Yes, (you say,) how am I to recognize these? they too may themselves be deceptive. Answer: You surely know what God’s commands are; then see whether they agree with them. For I will assuredly warrant you that no captious spirit will come without making it perfectly sure and leaving a stench behind him that one may see that the devil has been there; and there has never yet a false doe-trine or heresy made its appearance without bringing the characteristic mark along with it which he here indicates, that it has proposed other works than those which God has commanded and ordained. That now the world is misled is owing entirely to its following wild reason and neglecting the word of God, paying no attention to what he commands and gaping after the pretenders, if it only sees something odd. He who wishes to judge rightly here, let him do as Christ teaches, and set before himself their works and fruits, and contrast them with the word or command of God, and he will soon see how these coincide. Look at the very holiest Carthusian monk with his strict order, and St. Paul on the other hand with the ten commandments, and you will see that St. Paul preaches in this style: If you have Christ through faith, then let every one be obedient and subject to the authorities, and exercise love toward one another in all callings. See, there you have a true mirror of a Christian life, according to God’s command and ordinance. In contrast with this comes that factious spirit and says: O that is of no account! There are many bad people in the [different] callings, and it is all a worldly matter, etc.; ah, we must seek something better. So he goes along and makes something peculiar and odd, comes parading along in a hood or a gray coat; that must now be a grand life and a perfect calling. But if you are firmly rooted in God’s word, you can soon judge and say: Where has God commanded you to get special callings and works in opposition to the common callings that he has ordained? I know very well that there are many bad fellows and pious people in all callings; but what concern is that of mine how they abuse them? I will still abide by the word that teaches me that such callings are good, although there are bad people in them. That is what I look at and regulate myself by; and because the calling is good, the works and fruits, performed according to the word of God, just as the calling demands, must also be right and good. But because your calling has no word of God for it, the works, done in the calling, cannot be good, and both tree and fruit are rotten and of no use. Thus you have a sure judgment, that cannot deceive you, as Christ teaches you, to know them by their fruits. For I have also read about all the heretics and fanatics, and have found that they one and all every time put forth something different from what God had ordered and commanded, one on this subject and another on that. One forbade to eat all kinds of food; another marriage; the third denounced the civil authority; and each one took up something peculiar to himself, so that they all must walk in this track. Therefore it lies (as I have said), entirely in this, that one properly knows and holds the definition, what Christ calls good works or fruits, namely, that a good work is that which is ordered or commanded by the word of God and is covered by that command. As a married woman who is pious and deports herself rightly can say this and boast that her calling is commanded by God and has the right, pure, unadulterated word of God, and heartily pleases God. Therefore her works are all good fruits; so that one is to judge and decide a thing to be good not because we think so, but because God says so and pronounces it good. Adhere to this, and you cannot go astray as they must do. For the judgment stands, that they cannot teach any proper fruits. God also thinks the same way about this, so that they must preach nothing else than about purely invented juggleries; and, because they despise real fruits and works, as not having any special show about them, he too despises their foul works that they put forth with great show, and presume to do things better than he has done. It is a proverb, invented by the priests, and I think the devil himself mocked them with it: When our Lord God made a priest the devil was looking on, and wanted to imitate him, and he made the tonsure too broad and it turned out a monk; therefore they are the devil’s creatures. That is said by way of a joke, but it is nevertheless the pure truth. For where the devil sees that God orders obedience and love to one another, and constitutes an excellent, spiritual little assemblage, he cannot refrain from building his chapel or beer. shop alongside of the church, and also afterwards teaching his monkery, poverty, gray coats, etc., so that always the monks are the devil’s priests; for they preach the doctrine of devils (as Paul also calls it) wrought out of their own imaginings, and they claim to be wiser than God and to do his work better than he does. Therefore Christ now means to say: If you wish to know and judge them, keep to the pure word of God, that you may be sure what the right fruits are and see how they accord with them: thus you will surely find that they teach and practice otherwise than as God has commanded; from that you can certainly also test the tree, that it is not good; and they consider this a coarse, childish comparison. Can one gather grapes from thorns or figs from thistles? Yes, very well, (they think)should not we be able to do that? Why one may gather pure sugar from them. For these works are by far more valuable, according to their notion, than those God has ordered. But look at the two kinds of trees, the vine or fig-tree, and in contrast the thorn-bush or thistle. Thistles and thorns may also bloom, but what kind of fruit do they produce? But the fig-tree, however, is such a simple tree, makes no boast of its fruits or leaves, puts forth no leaves before the fruit is at hand, but before you are aware it produces fruit. So also the vine, it is more completely destitute of show and glory than any other tree, a mere thin, weak wood; yet it bears the very sweetest grapes, better than any other growth, whilst other trees plume themselves upon their leaves and flowers, so that one should think that they would yield pure sugar; and yet they produce nothing but these sour fruits that are of no use. Thus also here these have the show and make a racket with their boasting of special works as if they alone were doing it: and when the bloom is over, there are nothing but medlars that are quite full of stones, neither nourishing nor feeding anybody, or thistle heads that only prick or scratch if one takes hold of them. For if one contrasts with them the command of God, whether God has commanded and ordered these works, and whether they have been done for the service and benefit of a neighbor, it is seen that they are of no account and only hinder the real good works. Again, as to the other callings, they make no show, do not shine and glitter, and yet they yield the very finest, best fruits, and cause the greatest benefit upon earth, but [they do this] before God, and before those who are enlightened through spiritual eyes, so that they can rightly look at and judge the matter. Therefore he now speaks thus: Can one also gather figs from thorns? As if he would say: It may bloom beautifully, but wait a little, and see when the time comes to gather the fruit what you will find then. For nothing more will come of it than that people are thereby deceived that have been waiting for large, valuable fruit, and yet find nothing which they or others can comfort themselves with or enjoy; besides the harm is done, that even the very highest reason is deceived and misled by this phantom, gotten up by the devil, which has not God’s word and sound understanding, but follows its own notion and devotion and supposes if this pleases it, this must also please God; but it should be turned the other way, so that I am glad to hear what pleases him, although there are vexatious things in all God’s callings, and besides there are many bad people in them that injure these fruits, just like miserable worms. And this comparison he concludes with a common saying which he was fond of using elsewhere: Every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit. But what is the need of teaching this in so many words? Who does not know this already? Why a blind man could tell it by the bush; and he thinks us such fools that we don’t know this? Well, he who knows it, let him know it; but we are willing to learn it and remain Christ’s scholars. For, as was said, it is not such an easy art to decide in regard to this doing, of which Christ is speaking. But this saying serves to comfort and strengthen such as are in those callings that reason does not consider desirable or respectable, so that there is much vexation in them and much evil is done in them, by which many people are startled, so that they are considered dangerous, as if one could not easily serve God in them, etc.; with this St. Augustine worried and plagued himself greatly, even when he was already a great doctor, so that he would have been glad to see everything right, and to separate from the callings what was bad, and the Pelagian heretics made him a great deal of trouble with this matter: as nearly all the heretics have aimed at making things perfectly pure, and, (pardon the expression) have totally befouled them. But why need we go far to find it? It is here admirably put, and in a few words: The calling that God has created and ordained, and the man who moves and lives in this calling according to the word of God, he can produce nothing but good fruits. With that you can now console your heart against these thoughts: Alas, this or that one has put me into this calling! There is nothing but disgust and trouble in it! This has often assailed me in regard to my office, and it still does, so that, if it were not for the word of God, I would long since have foresworn the preaching of a sermon, and would have given good-bye to the world; as the monks used to do. But that is the work of the devil himself, who makes every one’s calling so burdensome to him, and so blinds proud reason that it cannot recognize the office and work that God assigns to us and which is heartily pleasing to him, and thus it ruins its own calling and fruits. For it would surely be a good tree and a good calling; but reason does not see it and stands in its own light, so that it cannot bring forth good fruits. Therefore learn to look at your calling thus according to this saying, so that you may thence conclude: Now I know, thank God, that I am in a good, happy calling, that pleases God; although it is vexatious to the flesh, has much trouble and dissatisfaction, all that I will cheerfully endure. For here I have the consolation that Christ says: A good tree yields good fruit, in all callings comprehended in God’s word, although they are despised and depreciated by the world and the special saints. On the other hand, I hear the decision, that every evil tree brings forth evil fruit: so that when I see the holiest Carthusian, I see a worthless, evil tree, although he makes a fine display and has not so much worry and opposition. For the devil does not embitter and burden him as he does the true, divine callings. Therefore those callings and works they are well pleased with. But just as little as I can see in my calling that my fruit is good, just so little also can he see that his calling and fruit is evil and of no value; and this saying must be inverted among them, and read thus: An evil tree brings forth good fruit, and a good tree brings forth evil fruit; so that, in short, here reason cannot judge, nor see the goodness of its calling and its works, or derive joy or pleasure from them; but it praises the opposite. For, if we could see it, we should move along in constant joy, and should suffer and endure everything with a cheerful heart that God lays upon us, assured that because the tree is good its fruits must also be good; so that if a pious farming servant hauls a wagonload of manure to the field he is hauling a load of valuable figs and grapes; but [this he does] in the sight of God, not in our eyes, who do not believe, hence every one becomes tired of his calling and gapes after another. That is now what Christ means when he con-eludes so bluntly and directly: A good tree brings forth good fruit, and the opposite; and, to make it still stronger, he adds with seeming superfluity, and says: A good tree cannot bring forth evil fruit, and an evil tree cannot bring forth good fruit. How, cannot a servant or a maid be a scoundrel? Cannot a man or a woman commit adultery? Cannot a prince be a tyrant, or a preacher be an impostor? You have said the same yourself. Where are we to look for scamps and scoundrels except in the various trades and callings? Answer; Yes, that is only too true; but in that case he is no longer a good tree, for he goes beyond his calling and lives in opposition to God’s command. But if he abides in his calling or office, and does what this demands, he cannot be an evil tree. Therefore says he: Only be careful to remain a good tree and I will warrant you that what you do cannot be evil. For the works that God has ordered must have the praise that they cannot be called evil. What better thing could we now desire than to have this praise and testimony from Christ himself, against all factious spirits and such as make special claims to sanctity, that we know that we are in such a calling in which we cannot do evil, if we live in accordance with God’s word and do what is our duty. Yes, even if something evil should intervene, if we overdo things not purposely or willfully, but through ignorance or weakness, this must also be good and pardoned. In short you cannot spoil it, because you are in the divine office and word, only abide in that and it cannot be evil; or, although it would otherwise be sin, yet it must not be called evil, but be covered over and forgiven; so richly shall you be blessed through the word of God. Just as a fig-tree, or other tree, although it sometimes bears a worm-eaten fruit, yet this is still a good fruit, after its kind, without prickle or thorn; yes, rather than have no fruit at all, it must have fruit that is worm-eaten, yet innocently so; thus all the works of a Christian are of a good kind, because the tree is good, and he so lives that he would gladly bring forth only good fruit, although sometimes through the weakness of the flesh, or some other hindrance, something evil slips in. On the other hand, those thorn-bushes and thistles, if they should do their best, cannot bring forth any good fruit that may be called a good apple or fig. And no Carthusian or barefooted monk, if he should pray and torture himself to death, could say a Lord’s Prayer that God would call good or do any good work; but the more he would do, and worry himself to do good works, the worse he would make it. For it is decided: A thistle bears no figs, and a thorn-bush no grapes; and in short: an evil tree cannot bring forth good fruit. That sounds like severe and strict denunciation of all selfconstituted orders and callings, that they cannot do a single good work; and on the other hand like admirably comforting us, so that we who live according to God’s word cannot do evil. Thereupon he now concludes: Every tree that bringeth not forth good fruit is cut off and cast into the fire. There you have the decision stated that shall be proclaimed in regard to all who teach and maintain their own works, aside from the word of God, who mean to accomplish and effect it that their cause must ever abide and think that God must spare them, as valuable trees and plants, and fence them in and take the best care of them: but do not perceive what a sentence has been pronounced against them, so that he has already detected the kind and marked it on the tree, as Christ elsewhere says, and that they are fit for nothing but the fire of hell. For it stands written: Every plant that my heavenly Father hath not planted shall be rooted up, etc. This he has now spoken through comparisons, and as in parabolis or dark words. Now he goes further and means to explain what he meant thereby, and he adds the right comment, with clear, plain words, and says:

Matthew 7:17

_V.16-20. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.

Since the Lord Christ has warned his followers to hold firmly to his doctrine, and to beware of their being misled by others who under sheep’s clothing are ravening wolves: he now instructs them also, as an additional warning, how they are to recognize them by their fruits, and he uses art illustration in plain, simple words that even a child can understand. For no one is so simple as not to know that a thorn-bush bears no figs or grapes, etc. But however simple the words are, yet no one sees how much they mean unless he diligently considers the word of God. But it all depends upon this, that we understand what he means by a good or bad tree or fruit. For it is easily said: This is a fig-tree or a thistle, a good apple or a sour wild plum, and with the eyes and reason it can be easily seen and understood; but as Christ here uses it, there is no other way to explain it except by spiritual comprehension, according to God’s word. For we heard above how these same false teachers employ such semblances and smooth words, that reason cannot judge them, or guard itself against them. Yes, it is just that kind of doctrine and life that grows out of reason and suits it, and is naturally pleasing to us, because it teaches about our own doing and working, which we understand and can do.

By a good tree that brings forth good fruit is meant, in short, one who lives and conducts his walk and conversation according to the word of God, pure and simple. For he means to tell hereafter also of many who have heard the word of God, and also say: Lord, Lord, and besides have done many wonderful works, and yet are false and hypocritical. Therefore we must here completely silence reason and follow the word of God alone, and then infer, if we wish to judge about life and works, that we may know what God’s word calls a good tree or good fruits. For this is too much for reason, (as I said,) if it sees a man who wears nothing but a gray coat, fasts every week, as the Pharisee in the gospel, yes who also does wonderful works and miracles, that he should not be a good tree with good fruits. For it cannot look any higher, or think and understand any better, is badly caught by it, so that it concludes he who leads a different life from other people, he must be a peculiar, holy man; she sees not, the blind fool, that these works are all still far, far from the word of God.

And if you now ask: Whence do you know that these works are so precious as you make them out to be? it can give no other answer than: I think so. There, go to the dogs with your thinking, if I am to trust my soul’s salvation upon it. The rule is: you must know, and not imagine or think, and you must have a sure basis and evidence from the word of God, so that he is satisfied, and you can say: The work is well done, the calling is well pleasing to God, that I know; not according to my own light or star, so that it appears good or evil to me; but that is decided by the word and command of God. It does not seem to me that a husband, or wife, or prince, or judge is as holy as one who creeps into corners or goes into the wilderness: but it does not avail to decide according to my thinking; and although some one should exercise devils and do all the miracles that the apostles did, I would rather be servant to a shoemaker or a dishwasher according to God’s word, and I will consider this calling superior to your thinking, even if you could raise the dead. Therefore adhere to it that bringing forth good fruits means that kind of life and good works that are in the line of God’s word and command.

Thus these words — by their fruits ye shall know them — are given as a token and set as a sign whereby they can be judged and recognized. If we are deceived, it is no one’s fault but our own. For he has not left us in doubt, but has drawn the picture clear and distinct. If you cannot judge them (says he,)because of their sheep’s clothing, then observe their fruits and works, whether these are upright and good.

Yes, (you say,) how am I to recognize these? they too may themselves be deceptive. Answer: You surely know what God’s commands are; then see whether they agree with them. For I will assuredly warrant you that no captious spirit will come without making it perfectly sure and leaving a stench behind him that one may see that the devil has been there; and there has never yet a false doe-trine or heresy made its appearance without bringing the characteristic mark along with it which he here indicates, that it has proposed other works than those which God has commanded and ordained. That now the world is misled is owing entirely to its following wild reason and neglecting the word of God, paying no attention to what he commands and gaping after the pretenders, if it only sees something odd.

He who wishes to judge rightly here, let him do as Christ teaches, and set before himself their works and fruits, and contrast them with the word or command of God, and he will soon see how these coincide. Look at the very holiest Carthusian monk with his strict order, and St. Paul on the other hand with the ten commandments, and you will see that St. Paul preaches in this style: If you have Christ through faith, then let every one be obedient and subject to the authorities, and exercise love toward one another in all callings. See, there you have a true mirror of a Christian life, according to God’s command and ordinance. In contrast with this comes that factious spirit and says: O that is of no account! There are many bad people in the [different] callings, and it is all a worldly matter, etc.; ah, we must seek something better. So he goes along and makes something peculiar and odd, comes parading along in a hood or a gray coat; that must now be a grand life and a perfect calling.

But if you are firmly rooted in God’s word, you can soon judge and say:

Where has God commanded you to get special callings and works in opposition to the common callings that he has ordained? I know very well that there are many bad fellows and pious people in all callings; but what concern is that of mine how they abuse them? I will still abide by the word that teaches me that such callings are good, although there are bad people in them. That is what I look at and regulate myself by; and because the calling is good, the works and fruits, performed according to the word of God, just as the calling demands, must also be right and good. But because your calling has no word of God for it, the works, done in the calling, cannot be good, and both tree and fruit are rotten and of no use.

Thus you have a sure judgment, that cannot deceive you, as Christ teaches you, to know them by their fruits. For I have also read about all the heretics and fanatics, and have found that they one and all every time put forth something different from what God had ordered and commanded, one on this subject and another on that. One forbade to eat all kinds of food; another marriage; the third denounced the civil authority; and each one took up something peculiar to himself, so that they all must walk in this track.

Therefore it lies (as I have said), entirely in this, that one properly knows and holds the definition, what Christ calls good works or fruits, namely, that a good work is that which is ordered or commanded by the word of God and is covered by that command. As a married woman who is pious and deports herself rightly can say this and boast that her calling is commanded by God and has the right, pure, unadulterated word of God, and heartily pleases God. Therefore her works are all good fruits; so that one is to judge and decide a thing to be good not because we think so, but because God says so and pronounces it good. Adhere to this, and you cannot go astray as they must do. For the judgment stands, that they cannot teach any proper fruits. God also thinks the same way about this, so that they must preach nothing else than about purely invented juggleries; and, because they despise real fruits and works, as not having any special show about them, he too despises their foul works that they put forth with great show, and presume to do things better than he has done.

It is a proverb, invented by the priests, and I think the devil himself mocked them with it: When our Lord God made a priest the devil was looking on, and wanted to imitate him, and he made the tonsure too broad and it turned out a monk; therefore they are the devil’s creatures. That is said by way of a joke, but it is nevertheless the pure truth. For where the devil sees that God orders obedience and love to one another, and constitutes an excellent, spiritual little assemblage, he cannot refrain from building his chapel or beer. shop alongside of the church, and also afterwards teaching his monkery, poverty, gray coats, etc., so that always the monks are the devil’s priests; for they preach the doctrine of devils (as Paul also calls it) wrought out of their own imaginings, and they claim to be wiser than God and to do his work better than he does.

Therefore Christ now means to say: If you wish to know and judge them, keep to the pure word of God, that you may be sure what the right fruits are and see how they accord with them: thus you will surely find that they teach and practice otherwise than as God has commanded; from that you can certainly also test the tree, that it is not good; and they consider this a coarse, childish comparison. Can one gather grapes from thorns or figs from thistles? Yes, very well, (they think)should not we be able to do that?

Why one may gather pure sugar from them. For these works are by far more valuable, according to their notion, than those God has ordered. But look at the two kinds of trees, the vine or fig-tree, and in contrast the thorn-bush or thistle. Thistles and thorns may also bloom, but what kind of fruit do they produce? But the fig-tree, however, is such a simple tree, makes no boast of its fruits or leaves, puts forth no leaves before the fruit is at hand, but before you are aware it produces fruit. So also the vine, it is more completely destitute of show and glory than any other tree, a mere thin, weak wood; yet it bears the very sweetest grapes, better than any other growth, whilst other trees plume themselves upon their leaves and flowers, so that one should think that they would yield pure sugar; and yet they produce nothing but these sour fruits that are of no use. Thus also here these have the show and make a racket with their boasting of special works as if they alone were doing it: and when the bloom is over, there are nothing but medlars that are quite full of stones, neither nourishing nor feeding anybody, or thistle heads that only prick or scratch if one takes hold of them. For if one contrasts with them the command of God, whether God has commanded and ordered these works, and whether they have been done for the service and benefit of a neighbor, it is seen that they are of no account and only hinder the real good works. Again, as to the other callings, they make no show, do not shine and glitter, and yet they yield the very finest, best fruits, and cause the greatest benefit upon earth, but [they do this] before God, and before those who are enlightened through spiritual eyes, so that they can rightly look at and judge the matter.

Therefore he now speaks thus: Can one also gather figs from thorns? As if he would say: It may bloom beautifully, but wait a little, and see when the time comes to gather the fruit what you will find then. For nothing more will come of it than that people are thereby deceived that have been waiting for large, valuable fruit, and yet find nothing which they or others can comfort themselves with or enjoy; besides the harm is done, that even the very highest reason is deceived and misled by this phantom, gotten up by the devil, which has not God’s word and sound understanding, but follows its own notion and devotion and supposes if this pleases it, this must also please God; but it should be turned the other way, so that I am glad to hear what pleases him, although there are vexatious things in all God’s callings, and besides there are many bad people in them that injure these fruits, just like miserable worms.

And this comparison he concludes with a common saying which he was fond of using elsewhere: Every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit. But what is the need of teaching this in so many words? Who does not know this already? Why a blind man could tell it by the bush; and he thinks us such fools that we don’t know this? Well, he who knows it, let him know it; but we are willing to learn it and remain Christ’s scholars. For, as was said, it is not such an easy art to decide in regard to this doing, of which Christ is speaking. But this saying serves to comfort and strengthen such as are in those callings that reason does not consider desirable or respectable, so that there is much vexation in them and much evil is done in them, by which many people are startled, so that they are considered dangerous, as if one could not easily serve God in them, etc.; with this St. Augustine worried and plagued himself greatly, even when he was already a great doctor, so that he would have been glad to see everything right, and to separate from the callings what was bad, and the Pelagian heretics made him a great deal of trouble with this matter: as nearly all the heretics have aimed at making things perfectly pure, and, (pardon the expression) have totally befouled them.

But why need we go far to find it? It is here admirably put, and in a few words: The calling that God has created and ordained, and the man who moves and lives in this calling according to the word of God, he can produce nothing but good fruits. With that you can now console your heart against these thoughts: Alas, this or that one has put me into this calling!

There is nothing but disgust and trouble in it! This has often assailed me in regard to my office, and it still does, so that, if it were not for the word of God, I would long since have foresworn the preaching of a sermon, and would have given good-bye to the world; as the monks used to do. But that is the work of the devil himself, who makes every one’s calling so burdensome to him, and so blinds proud reason that it cannot recognize the office and work that God assigns to us and which is heartily pleasing to him, and thus it ruins its own calling and fruits. For it would surely be a good tree and a good calling; but reason does not see it and stands in its own light, so that it cannot bring forth good fruits.

Therefore learn to look at your calling thus according to this saying, so that you may thence conclude: Now I know, thank God, that I am in a good, happy calling, that pleases God; although it is vexatious to the flesh, has much trouble and dissatisfaction, all that I will cheerfully endure. For here I have the consolation that Christ says: A good tree yields good fruit, in all callings comprehended in God’s word, although they are despised and depreciated by the world and the special saints. On the other hand, I hear the decision, that every evil tree brings forth evil fruit: so that when I see the holiest Carthusian, I see a worthless, evil tree, although he makes a fine display and has not so much worry and opposition. For the devil does not embitter and burden him as he does the true, divine callings. Therefore those callings and works they are well pleased with.

But just as little as I can see in my calling that my fruit is good, just so little also can he see that his calling and fruit is evil and of no value; and this saying must be inverted among them, and read thus: An evil tree brings forth good fruit, and a good tree brings forth evil fruit; so that, in short, here reason cannot judge, nor see the goodness of its calling and its works, or derive joy or pleasure from them; but it praises the opposite. For, if we could see it, we should move along in constant joy, and should suffer and endure everything with a cheerful heart that God lays upon us, assured that because the tree is good its fruits must also be good; so that if a pious farming servant hauls a wagonload of manure to the field he is hauling a load of valuable figs and grapes; but [this he does] in the sight of God, not in our eyes, who do not believe, hence every one becomes tired of his calling and gapes after another.

That is now what Christ means when he con-eludes so bluntly and directly:

A good tree brings forth good fruit, and the opposite; and, to make it still stronger, he adds with seeming superfluity, and says: A good tree cannot bring forth evil fruit, and an evil tree cannot bring forth good fruit. How, cannot a servant or a maid be a scoundrel? Cannot a man or a woman commit adultery? Cannot a prince be a tyrant, or a preacher be an impostor? You have said the same yourself. Where are we to look for scamps and scoundrels except in the various trades and callings? Answer; Yes, that is only too true; but in that case he is no longer a good tree, for he goes beyond his calling and lives in opposition to God’s command. But if he abides in his calling or office, and does what this demands, he cannot be an evil tree. Therefore says he: Only be careful to remain a good tree and I will warrant you that what you do cannot be evil. For the works that God has ordered must have the praise that they cannot be called evil.

What better thing could we now desire than to have this praise and testimony from Christ himself, against all factious spirits and such as make special claims to sanctity, that we know that we are in such a calling in which we cannot do evil, if we live in accordance with God’s word and do what is our duty. Yes, even if something evil should intervene, if we overdo things not purposely or willfully, but through ignorance or weakness, this must also be good and pardoned. In short you cannot spoil it, because you are in the divine office and word, only abide in that and it cannot be evil; or, although it would otherwise be sin, yet it must not be called evil, but be covered over and forgiven; so richly shall you be blessed through the word of God. Just as a fig-tree, or other tree, although it sometimes bears a worm-eaten fruit, yet this is still a good fruit, after its kind, without prickle or thorn; yes, rather than have no fruit at all, it must have fruit that is worm-eaten, yet innocently so; thus all the works of a Christian are of a good kind, because the tree is good, and he so lives that he would gladly bring forth only good fruit, although sometimes through the weakness of the flesh, or some other hindrance, something evil slips in.

On the other hand, those thorn-bushes and thistles, if they should do their best, cannot bring forth any good fruit that may be called a good apple or fig. And no Carthusian or barefooted monk, if he should pray and torture himself to death, could say a Lord’s Prayer that God would call good or do any good work; but the more he would do, and worry himself to do good works, the worse he would make it. For it is decided: A thistle bears no figs, and a thorn-bush no grapes; and in short: an evil tree cannot bring forth good fruit. That sounds like severe and strict denunciation of all selfconstituted orders and callings, that they cannot do a single good work; and on the other hand like admirably comforting us, so that we who live according to God’s word cannot do evil.

Thereupon he now concludes: Every tree that bringeth not forth good fruit is cut off and cast into the fire. There you have the decision stated that shall be proclaimed in regard to all who teach and maintain their own works, aside from the word of God, who mean to accomplish and effect it that their cause must ever abide and think that God must spare them, as valuable trees and plants, and fence them in and take the best care of them: but do not perceive what a sentence has been pronounced against them, so that he has already detected the kind and marked it on the tree, as Christ elsewhere says, and that they are fit for nothing but the fire of hell. For it stands written: Every plant that my heavenly Father hath not planted shall be rooted up, etc.

This he has now spoken through comparisons, and as in parabolis or dark words. Now he goes further and means to explain what he meant thereby, and he adds the right comment, with clear, plain words, and says: