Account of Excommunication, Part 2

Thirdly, I entreat all dear brothers and sisters in general always to consider with wise and sober minds to what end they bent their shoulders under the pleasing yoke of the living and Almighty God, so that they may act and walk in a fitting manner in the most holy covenant of grace, before Him and all people; and that they live and walk with their spouses in such piety, love, unity and peace, and observe it with such faithfulness and care, that hereafter in eternity we will not have to hear of excommunication or exclusion, but of sincere Christian piety, delight and divine joy. Reflect on these things which we teach you.

Fourthly, I entreat all whose lot it may be at any time to be afflicted with this sore punishment, that they wisely examine themselves in the pure fear of God; that they do not seek the anxious, selfish, lazy and idle flesh above Christ, nor cover it with fig leaves, lest the wrath of the Lord, who hates all lies, hypocrisy and subtle roguery, punish them with blindness and perversion and assign them their portion with the hypocrites; but that by virtue of true faith in Christ Jesus they may valiantly overcome themselves, and obediently and fully observe what the Holy Spirit of the love of Christ has commanded and taught by his holy word in this regard. Ah! let us reflect on this.

Finally, I entreat elders, teachers, ministers and deacons in the love of Christ not to teach this whole matter carelessly and unreasonably, but to teach it and impress it in the full fear of God, with Christian deliberation and fatherly care, in a true apostolic manner; not too hastily, nor too slowly; not too rigidly, nor too leniently; lest they boil a kid in its mother’s milk. Rather, let them take the first green ears of their land, dry them by the heavenly fire of pure, unfeigned love, beat them to pieces in the mortar of the holy word, and pour on them the oil of the Holy Spirit, which makes us willingly obedient to Christ; let them pour on them the sweet-smelling frankincense of a sincere and firm faith, from which all must result, to be a sweet savor to the Lord; and so bring Him an acceptable grain offering in his holy temple. Lay to heart, in true love, the ground of my admonition.

5. That we are to put away from the church the openly offensive carnal sinners, who are excommunicated by God, and so direct them to true repentance with the Scriptures. Before I proceed to explain this article, I would earnestly admonish the reader that about eighteen years ago I published an admonition in which I made no distinction between sins, but through my inexperience directed them all without discrimination to three separate admonitions. I say inexperience; for to the best of my knowledge I had at that time neither heard nor known anything of fornication, adultery and the like among the brothers and sisters; it seemed impossible to me that those who had entered with us on the paths of righteousness should have any desire or will toward such gross abominations, and therefore I did not earnestly reflect on the matter. See, before God, what I write is the truth.

I also wrote a book in 1549 in reply to those who would extend excommunication only to the spiritual church, and who charged us on all sides with slanderous words, saying that we practiced a rigid, cruel, unmerciful and Pharisaic excommunication.

Finally, I wrote a few words against Gellius Faber; and to this day I have made no particular distinction on this point in my writings, nor could I have made one. This I acknowledge openly, for my knowledge of it was too limited so long as the matter was not disputed and did not present itself to me again for reconsideration. But now, having heard the ground of the dispute, and having carefully weighed all the circumstances connected with it in the balance of the holy, divine word, the six following reasons have given me such a powerful assurance in the matter (the Helper of all distressed souls be praised for his grace) that we are to exclude from the holy church of the Lord all offensive carnal sinners, such as fornicators, adulterers, drunkards and so on; and that all these ought to be put to open shame and reproof, with their ungodly works, without previous admonition, by virtue of the holy, divine word, so that they may be led to repentance. I say by virtue of the word, for, in the first place, it is evident, as Paul teaches, that “neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God,” First Corinthians 6, verse 10, but that their portion will be eternal death in the lake of fire.

Since, then, it is clear that the condemnation of God is already pronounced against them by his eternal Spirit and powerful word, both in heaven and on earth; that they have excluded themselves and by their ungodly works forsaken the church; that they are not, as they were before, flesh of Christ’s flesh and members of his holy body, but have become carnal and devilish, indeed, like dogs and swine, and servants of sin again; therefore we would in fact declare void and unjust the righteous judgment of the great and Almighty God, pronounced by his own Spirit and word through his holy apostles against such abominable defilers, if we were still to admonish those who are already children of the devil, hold them as brothers, greet them with the peace of the Lord, and treat such miserable wretches as children of God and joint heirs with Christ on a mere promise to do better, without any evidence of true repentance. I wish that we might all reflect impartially, and in the fear of God, how such a great despising of Christ and his righteous judgment could stand according to the Scriptures.

In the second place, it is evident that all who are envious of us are diligently bent on finding even a mote in us, because they hate us so spitefully for the truth’s sake, so that they may magnify it into a beam and grossly defame us. If we were to accept such open, offensive disgrace, and receive such God-forsaken defilers as brothers without evident fruits of sincere repentance, on a mere promise which is perhaps more the result of shame and hypocrisy than of the fear of God, and break with them the peaceable, blessed bread of the Lord’s Holy Supper, and so show by our actions that they are fellow members of our church, then we would undoubtedly expose the fair bride, honored in Christ, to all the ungodly as a disgrace, and as a scoff to all our enemies. May the gracious Lord preserve us from this, that we may never think of it, much less do it. Take notice of this.

In the third place, it is evident that with these three admonitions in the case of such gross, offensive abominations we would make many great hypocrites; for I hear that within a few years there were some who carried on their horrible roguery and infamy in secret until time and circumstances could no longer hide them; indeed, as I have understood, if some of them had not been detected through great wisdom, they would, I fear, have continued in their old course; but as soon as it was disclosed they began to wail and weep. Who could ever be so blinded that, when he has disgraced his neighbor’s wife, daughter or maid, or robbed him of his money, and is caught, spoken to and admonished, he would not say, I am sorry that I did it? Since, then, experience teaches us this more and more, as heard, it is also proper and consistent with the Scriptures that we should not shelter and countenance such shameless defilers, much less cherish them with false prophets in their ungodly actions and wicked career, but direct them where the Holy Spirit through the Scriptures directs and places them, namely outside the church; so that we do not take away from the Lord’s sentence pronounced in his word against such people; that the community of grace, the unleavened lump of Christ, the anointed King and Priest of God, may continue pleasing and honorable; and also that the transgressors may be brought to repent sincerely before God and the church, and may again bring their offering and gift with a clean, pure, new conscience, as truly sanctified saints of Christ, to the altar of reconciliation in his holy temple. Ah! reflect on what we teach.

In the fourth place, it is evident that Paul teaches us to shun a heretic after we have admonished him twice, if he will not amend, Titus 3, verse 10. Since, then, the Holy Spirit does not urge us to reprove such a man more than once or twice—and some of them are outwardly still quite pious, and perhaps some know no better but suppose they are in the right—why, beloved, are we to admonish three times those who are not ashamed to sin not only against God’s powerful word but also against the law of nature? Those who deliberately disgrace their neighbor’s wife, daughter or maid? Who frequent riotous taverns and houses of ill fame? Or those who are treacherous in their dealings? In short, all these are sentenced to eternal death by the Spirit and word of the Lord if they will not repent, as heard.

In my opinion it would be very unfitting, if we reflect on it rightly, that we should run after those who are already condemned to admonish them three times before separation takes place; and that, though they disregard the first and second admonition, we should still hold them as brothers in the church until the third time; and that if they even then showed that they were sorry, they should remain brothers; and if not, that they should then be told before the church, out of the word of God, that they had no more fellowship with Christ, but are accursed according to the Scriptures. I leave it to all who are taught by God to judge how such doctrine and conduct could stand the test of the justice and word of the Lord.

In the fifth place, it is evident, so far as I am able to judge, that holy Paul wrote his first epistle to the Corinthians with this view, as related; for he says, “I have written to you not to keep company, if any man that is called a brother is a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one not even to eat,” First Corinthians 5, verse 11. He does not mention even one admonition, much less two or three; but he says, “A little leaven leavens the whole lump,” which is undoubtedly true; for facts have more than sufficiently proven how often the pious are, on their account, regarded rather as an offensive savor, when they would otherwise be a sweet savor, were it not for those shameful members.

In the sixth place, it is evident that Paul not only taught this doctrine but also showed it by an open example in the unclean Corinthian who lived with his stepmother in a most unfitting manner; for without any previous admonition he judged him according to his ungodly works, excommunicated him from the church by the word and Spirit of the Lord, and delivered him to Satan, into whose hands he had already fallen through his unnatural, detestable incontinence, so that through this severe sentence and open shame he might put to death and bury his unclean, shameful flesh with its carnal lusts, and that his soul might be saved in the day of the Lord. And he was not received again before the term of a year or longer, as history tells us, until they saw that he sincerely repented, and feared that he might be swallowed up with too much sorrow.

And in my opinion it would be proper that we should not so soon admit again such carnal defilers, who have beyond measure brought reproach on the holy word and brought such great tribulation on the pious with their ungodly, abominable disgrace, even though they may seem to lament and promise much; but that we examine the fruits of their repentance more closely for some time. For it is not always repentance when they say, We have sinned! Repentance is a converted, changed, pious and new heart, a broken and contrite spirit, from which flow the tears of sincerity, a candid confession, a true turning away from the evil of our ways, an earnest and sincere hatred of sin, and a blameless, pious Christian life; this is repentance that will stand before God. I entreat you to learn to know both repentance and sin rightly. Take heed to this.

See, faithful brothers and sisters, here you have my most important Scriptures, arguments and reasons which moved me to reflect more deeply on this matter in the fear of God. I say again, as I did above in speaking of the separation of husband and wife: If there is anyone under the canopy of heaven, let him be whoever he will, who can convince me with divine truth that a secret or open fornicator, adulterer, drunkard and so on is a member of the holy body of the Lord until he has been admonished two or three times (observe this well); or that the sentence of the Holy Spirit pronounced by Paul and through many other Scriptures against such deadly abominations depends on the condition of two or three admonitions; or that we have no cause to fear that the pious would be exposed to ridicule and slander if we had no other evidence of repentance than a mere verbal promise; or that we may, by the power of the keys, retain those whom God has already excluded by the word of his truth; or that it is consistent with the Scriptures that the church may, with the Holy Spirit and word of Christ, in such cases as mentioned, judge uncertainties—I mean without evident repentance—and retain and greet as brothers the hypocrites as well as the righteous; or that the church may also truthfully proclaim, by the authority of the Scriptures, the grace, mercy and peace of God and eternal life to those who are under his displeasure, curse, wrath and sentence of eternal death because of their deadly and wicked deeds; or that the abomination or sin for which they were excommunicated does not lead them to death; or that the Spirit of grace, through a sincere faith and true repentance, which avail with God, does not assure the transgressor of the promise more than outward association with the church does—if he can convince us of all this, then we desire cordially to follow him, and to change and renounce our views.

But if this cannot be done, as it never can, I therefore entreat all who are concerned not to make themselves like the vain comforters and false prophets who strengthen the hands of the wicked, daub the wall with untempered mortar, and teach peace, peace, where there is no peace, Ezekiel 13, verse 10; but to leave unbroken the sentence of the Lord which proceeded from his divine righteousness; to tear the deceptive bolsters and pillows from under the heads of the ungodly; and to keep the holy vineyard, city, house, temple, body and church of Christ clean and pure, as much as lies in them, so that they may build on a sure foundation and direct the impenitent sinners to repentance, as heard. Deal faithfully, reflect on these things, and learn wisdom.

6. Of secret sinners who are again inwardly admonished by the Holy Spirit and are sincerely and truly converted. The full desire of my heart is that each one would so fear and know God as to say in spirit and truth with David, “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend up into heaven, you are there; if I make my bed in hell, behold, you are there; if I take the wings of the morning and dwell in the uttermost parts of the sea, even there shall your hand lead me, and your right hand shall hold me; if I say, Surely the darkness shall cover me, even the night shall be light about me; indeed, the darkness does not hide from you, but the night shines as the day; the darkness and the light are both alike to you; for you have possessed my reins; you have covered me in my mother’s womb,” Psalm 139, verses 7 to 13. And with Isaiah, “Woe to those who seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who sees us? And who knows us?” Isaiah 29, verse 15. Observe this denunciation, “Woe to them,” and so on.

Chosen brothers and sisters, take heed; no one under the canopy of heaven can so hide himself that he cannot be seen by the flaming eyes of the Lord, or not be found in his wickedness by the avenging hand of his wrath. Indeed, not the least thought is hidden in our hearts that is not open to the eyes of the Lord. I therefore warn all in general to watch with all your powers against sin, whether secret or open; if sin is not sincerely repented of, your portion will be eternal death. Let all impenitent and heedless sinners reflect on this.

I write this to all beloved brothers and sisters as a Christian warning, that you may fear the Lord’s sentence, both openly and privately, and carefully avoid sin. Though we may not be reproved or seen by people here, we still cannot escape the eyes and punishment of God! Ah! if only we all understood this.

However, should it ever happen that anyone sins against God in private—may his power preserve us all from it—and the spirit of grace, which works repentance, works again on his heart and brings about genuine repentance, of this we do not have to judge; for it is a matter between him and God. For it is evident that we do not seek our righteousness and salvation, the remission of our sins, satisfaction, reconciliation and eternal life in or through excommunication, but only in the righteousness, intercession, merits, death and blood of Christ. There are only two objects and ends for which the ban is commanded in the Scriptures, and they can have no reference to such a one. Because, in the first place, his sins are private; hence no offense can follow. And secondly, because he is in deep contrition and is penitent in life. Therefore he has no need of being brought to repentance. Nor are we anywhere commanded by Christ to put him to open shame before the church. Reflect on these things.

7. What is the true sense of the passage in Matthew, chapter 18, where Christ says, “If your brother shall trespass against you,” and so on. Our only and eternal High Priest and Teacher, Jesus Christ, undoubtedly knew our poor, imperfect and feeble nature—that if we are not watchful we will often fall into errors toward our neighbor—and therefore he teaches and says, “If your brother shall trespass against you, go and tell him his fault between you and him alone; if he shall hear you, you have gained your brother; but if he will not hear you, then take with you one or two more, that in the mouth of two or three witnesses every word may be established; and if he shall neglect to hear them, tell it to the church; but if he neglects to hear the church, let him be to you as a heathen man and a publican.” Then Peter asked him, “How often shall my brother sin against me, and I forgive him? Until seven times?” Jesus said to him, “I do not say to you, Until seven times; but, Until seventy times seven,” Matthew 18, verses 15 to 17, 21 and 22.

It is evident that these words of Christ teach, in the first place, that if anyone should err or sin against his brother through negligence, weakness, thoughtlessness, inexperience or ignorance, the brother should not on that account hate him in his heart, nor hide or wink at his transgression, but out of true brotherly love admonish and reprove him, lest his brother fall into greater errors and perish; rather, by this means he should win him back and, as Moses says, not make himself guilty of his sins. It is the nature and disposition of Christians not to hate anyone on account of his weaknesses; but they seek with all their hearts how they may lead such a one in the true way of love by instructing him; for a true Christian knows nothing of hatred.

In the second place, these words teach us that he who has transgressed should receive his brother’s admonition in love and be sincerely reconciled again; as he teaches in another place, saying, “Therefore, if you bring your gift to the altar, and there remember that your brother has anything against you, leave your gift there before the altar, and go your way; first be reconciled to your brother,” Matthew 5, verses 23 and 24. Here too it is the nature and disposition of the anointed, those who are born of the holy seed of divine love, that if they trespass against a brother they have neither peace nor rest of conscience until they are again fully reconciled in Christ Jesus, and that without hypocrisy. For they are a seed and generation of peace, children of love, who show their Christianity in full power and testify by deeds that they know God. But those who do not do so have the words of Jesus to judge them. Although the first transgression may not in itself be a sin unto death, in the course of time it would cause the transgressor, if he does not regard love, to become estranged and carnal; therefore he should bear such severe punishment on account of his wickedness. For it is evident that he who despises his brother, rejects the affectionate admonition, acts against Christian love, despises the church of God and rejects the word of the Lord, would rather continue unreproved in his transgression through his immovable stubbornness; would rather walk in the crooked paths of the unrighteous; indeed, would sooner forsake the kingdom and people of Christ than subdue his stubborn, proud flesh and be reconciled again in love, according to the word of the Lord, with the brother against whom he transgressed. Paul rightly observes, “That to be carnally minded is death.” Observe this.

In the third place, if the transgressing brother sincerely receives the brotherly admonition of his offended brother in love, is humbly reconciled, and afterwards stops transgressing, then in that case he will remember it no more, but will sincerely forgive him, although he may have sinned against him often. Just as God forgives all our sins for Jesus’ sake, so we must also forgive our neighbor in Christ all the transgressions he has committed against us. And we should not under any circumstances indulge in hatred or vengeance against him, even if he should never reform. We have a true example in Christ and in Stephen, his witness. And it is also the nature and disposition of all the anointed, who are born of God, that they possess their souls in peace and patience, to keep their conscience pure and uncorrupted, their prayer unhindered, their love perfect, their faith sound and true, their minds firm and unwavering, no matter how we behave toward them.

From all of which it is more than clear that these three separate admonitions of which Christ speaks—first between him and you alone, secondly before witnesses, and thirdly before the church—do not extend to all offensive carnal sinners, over whom the eternal sentence of death is already pronounced, but refer only to the shortcomings between brother and brother; and that for the following seven reasons.

First, he says, “If your brother trespasses against you.” Observe what he says: “Against you,” not against God; for all the sins he commits against you, you may forgive him so far as they concern you, but not as they concern God.

Secondly, he says, “Tell him his fault between you and him alone.” Observe: “between you and him alone.” And I trust that all who understand the holy word will agree that an open transgression or sin requires no private admonition, but is to be reproved publicly.

Thirdly, he says, “That in the mouth of two or three witnesses every word may be established.” Observe that he says, “Two or three.” And that an open transgression requires no witness, but is itself its own accuser and witness, is as clear as the noonday sun.

Fourthly, he says, “Then tell it to the church.” Observe: “to the church.” And for us to tell an open, well-known disgrace to those who already know it is quite useless; to this all who have understanding must agree.

Fifthly, he also says in Luke, chapter 17, “And if he trespasses against you seven times in a day.” Observe, he says, “Trespass.” Now, that any Christian should commit a deadly sin against his brother seven times in a day, not to say seventy times seven, is not possible; much less against God.

Sixthly, he says, “And seven times in a day turns again to you, saying, I repent.” Observe, he says, “Turns to you seven times in a day.” My opinion is that if anyone came to us two or three times a year, not to say daily, to plunder our chests or purses or to disgrace our wives, daughters or maids, and every time said, Ah, brother, I repent, he would soon be told that he is a desperate rogue and an ungodly knave. Again I say, Observe this.

Seventhly, he says, “You shall forgive him.” Observe, he says, “You shall forgive him.” And the Scriptures plainly teach that no one can forgive sins (these are the ten thousand talents that were owed to the king) except God alone; and that we alone can pay the hundred pence that we owe our brother, as the Lord teaches in the parable with all plainness.

See, in this sense the Holy Scripture remains wholesome to us and proceeds in its proper order: where one brother trespasses against another, three admonitions are given before excommunication, Matthew 18, verses 15 to 18; to a heretic, one or two, Titus 3, verse 10; and to an open, offensive, sensual sinner who is already condemned by the word of God, none at all, First Corinthians, chapter 5; Second Corinthians, chapter 13.

Reflect impartially and in love on what the Scriptures say, without hypocrisy.

8. That we are not to pervert the truth with David’s sin, repentance and remission, but must understand it rightly according to Scripture. It is evident that abominable carnal sins, such as fornication, adultery and the like, generally arise from blindness of heart; that they are committed deliberately and are the result of unclean, inflamed passions and carnal lusts, even though their beginning may apparently have arisen from weakness. Of this we have a true example in David. Although he was a man after God’s own heart, and by virtue of his faith slew the giant Goliath, whom all Israel dreaded, and rescued the lamb from the jaws of lions and bears, yet he was so captivated in his flesh by the sight of his eyes that he sinned greatly; for as soon as he consented, sin was committed, and his heart, which before was a temple of the Holy Spirit, was so blinded and bewitched that he fell without any dread from one deadly sin and wickedness into another; indeed, as it appears, he never once thought of the Lord who had saved him from so many dangers, called him to such distinguished honor, and endowed him with such a precious spirit. For when he was told of Bath-sheba that she was with child by him, he sought to hide his flagrant act; he had Uriah called from the field and pretended that he wished to consult him about the war, and urged him twice to go into his house; why he did so is well understood. Afterwards he invited him to a feast, pretending to be sincere, so that he might make him drunk and have him go in to his wife and cover David’s shame. But when all this failed, he gave this truly valiant man an ungodly, treacherous letter, telling Joab to place him at the point where the danger of being killed was greatest, so that he might be slain.

See, so you see how one wicked act gave birth to another once he had consented to the lust of the eyes and given place to sin. Indeed, he was blinded to such a degree in his inflamed flesh, and so deeply involved in sin, that according to the rigor of the law, had he not himself held the scepter, he would have been doubly guilty of the ban or curse of death: first, because he was an adulterer; secondly, because he was guilty of innocent blood.

He boldly continued in such abominations until the prophet came to him and, through a parable, reproved him so wisely that he pronounced his own sentence as worthy of death. When he heard the word of the prophet, who appealed powerfully to his heart, he was moved, sought grace, and without delay turned to God with a broken heart, wept bitterly over his great sin, and confessed to the Lord that he had sinned against him; he prayed and sighed painfully and said, “Have mercy on me, O God, according to your loving kindness; according to the multitude of your tender mercies blot out my transgressions; wash me thoroughly from my iniquity, and cleanse me from my sin.” “Create in me a clean heart, O God, and renew a right spirit within me; do not cast me away from your presence, and do not take your Holy Spirit from me,” Psalm 51, verses 1, 2, 10 and 11. On account of this he was comforted again by the prophet, who said to him, “The Lord also has put away your sin; you shall not die.” Nevertheless, he had to endure a severe punishment on account of it; for Nathan said, “Therefore the sword shall never depart from your house, because you have despised me;” and the Lord said, “Behold, I will raise up evil against you out of your own house, and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun;” because you have despised me. Observe, he says, “Because you have despised me,” Second Samuel, chapter 12.

And see, so David’s wantonness resulted in a great despising of God, and it was a grievous sin to him. True are the words of James, “Then when lust has conceived, it brings forth sin; and sin, when it is finished, brings forth death,” James 1, verse 15.

So it is in the new state of things in Christ. For since we are not to punish abominable carnal transgressors with fire, stone or sword, as upright Israel did of old, but only by excommunication, as is well known to all who are taught by God, it is fitting for us to consign them with their wicked deeds where the Scriptures direct them, namely, to death and to the wrath of God, as holy Nathan did with blood-guilty and adulterous David. Then, under such a dreadful, severe sentence, which according to the Scripture is pronounced on them by exclusion in true love, they will by the grace of God go into their own hearts and be moved, like penitent David, to true repentance; indeed, so that we may plainly see by all their words, works and whole life in truth that the gracious Father has received them again, endued them with his Spirit and pardoned their sins. Then, and not until then—understand well what I say—we have the same word of promise by which we can comfort them again and proclaim to them the grace of the Lord, namely, “The Lord also has put away your sin; you shall not die;” “your sins are forgiven; go and sin no more;” for it is impossible that a truly penitent person should be left without comfort by God or man. O, reflect on what has been quoted.

So it becomes us to divide the Scriptures rightly, so that we do not make David’s sin, repentance and remission an example of encouragement to the rash, blind world; that we do not receive as brothers the offensive carnal sinners, namely those who are banished by God, on a mere promise to reform; but that they show such repentance that the church may be satisfied of their sincerity. For we must not build on uncertainties and comfort in vain, but, like Nathan, comfort when we see true repentance, if we do not wish to flatter sinners with lies and take away from the judgment of God, as heard.

9. Of the thoughtless backsliding and immediate recovery of Peter. Dearly beloved brothers and sisters, beware. We have shown and explained to you that abominable carnal sins generally arise from the sudden kindling of the passions, and so it can happen that sins may be committed through weakness. Of this we have a true example in Peter. For when the Lord said to him, “Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you, that your faith may not fail; and when you are converted, strengthen your brothers,” he replied with much assurance, “Although all shall be offended, yet I will not.” “Lord, I am ready to go with you, both into prison and to death.”

Peter was for venturing everything with his Master, as he said; but as soon as he stood alone he could not endure a single question put to him by a maid; he openly denied Christ, although the evening before he had said that he would die with him. Indeed, he was so alarmed and frightened that he began to curse and to swear that he did not know Christ.

O God! There lay the upright, bold Peter, the firm rock, broken. Although he had been taught by the heavenly Father and honored by Christ, the beloved Son of God, with the promise of the keys of the kingdom of heaven, he nevertheless could not endure even such a faint blow. See, so man is nothing—poor, miserable, sick and powerless—especially in such great need, if he is not strengthened by the Spirit of God. But what was it? Peter had to learn what kind of man he is who depends on his own strength, and not, in the full fear of God, on Christ and his grace. Besides, he learned to be compassionate and merciful toward his poor, fallen brother who would again be heartily converted and rise without hypocrisy from his fall.

It seems to me that this may justly be called an unexpected, sudden error in Peter. For he had not entertained a single thought beforehand that he would deny his Lord and Savior. And he also rose in that very hour, went out and wept bitterly, and on the third day he was comforted again with the gospel by the holy angels of the Lord.

Observe, brothers and sisters, how Paul teaches, “Brothers, if a man is overtaken” (observe, he says overtaken) “in a fault, you who are spiritual, restore such a one in the spirit of meekness, considering yourself, lest you also be tempted,” Galatians 6, verse 3. [Note 1]

Chosen brothers and sisters in the Lord, I would then most affectionately entreat you by the words of Paul and the fall of Peter, and faithfully admonish you in Christ Jesus, that by all means you discern, by the spirit of wisdom, between backsliding and remaining in that condition. For if anyone continues in a sin on which eternal death depends, he is already condemned by the Scriptures. But if anyone falls into it unawares, of him the prophet says, “Shall they fall and not arise?” And as Paul says, “Restore such a one.” It is therefore just and right that we be truly careful not to press down too much a poor, broken-hearted sinner who would willingly be restored and rescued from his miserable condition; but we must in Christian meekness offer him the hand of love, lift him up, and help him bear his burden as much as we can, and as far as our consciences and the word of God permit. Ah! take heed; do not be too rash in such a case, lest you also be tempted or overcome, as Paul says. Let holy Peter be an admonition to you, so that you do not lose yourselves in your proud minds. “For if a man thinks himself to be something when he is nothing, he deceives himself,” Galatians 6, verse 3. In short, “Let him who thinks he stands take heed lest he fall,” First Corinthians 10, verse 12. For the snares are more numerous than we are aware; those who wish to escape them must be dead to sin, regenerated and true Christians; they must be constant in prayer, be careful, watch diligently, and be led and moved by the Holy Spirit, or they are already in the snare of death. Ah! let us reflect on this.

Let everyone examine himself fully, whether he has not sinned before God since his conversion and become a faulty vessel. He who thinks he is free, let him cast the first stone. But he who does not find himself altogether free, let him, with Peter, strengthen his weak brother, who perhaps has not sinned half so heinously.

Since, then, it is plain that to fall, and to remain in that condition and sin presumptuously, are different things, I will therefore leave such sins as grieve the people of the Lord, if such a case should arise, to the spirit, anointing, deliberation, fear of God and love of the church, to look into with wisdom and understanding. If they consider it deserving of excommunication, let them judge as the Scriptures teach. If they do not consider it in that light, but only as a sin committed unawares, then let them restore the sinner or transgressor with a spirit of meekness and love. This is my admonition to all the pious, with the faithful apostle, father, teacher and predecessor, the apostle Paul. These words are full of power and spirit: “Considering yourself, lest you also be tempted.”

10. How we should understand, according to the Scriptures, the saying of James, “If any of you errs from the truth,” and so on, James 5, verse 19. In the first place, the rational law of nature teaches us that if one sees the house or goods of his neighbor on fire, or sees his neighbor sick, or his body, his wife, his children or his cattle in need of help, he must willingly give him aid and extend his hand to his neighbor in time of need.

Again, Moses says, “You shall not see your brother’s ox or his sheep go astray and hide yourself from them; you shall in any case bring them back to your brother,” Deuteronomy 22, verse 1.

Thirdly, Christ says, “What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness and go after that which is lost until he finds it?” Luke 15, verse 4.

Observe, then, how the law of nature, of Moses and of Christ teaches us such great love and discretion, not toward people alone, but toward our temporal goods and our creatures; so it is proper that we, who are born of the holy seed of love, should seek after the soul of our neighbor, whose feet we see on the way of sin, which leads to death. So James says, “Brothers, if any of you errs from the truth, and one converts him, let him know that he who converts the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins,” James 5, verses 19 and 20.