teaching abide, so that the Lord does not reject it, or those who received it desert, it will appear that he builded gold, silver, precious stones, and according to his building will he receive a reward. But if any man’s work is burned up, it was wood and hay and stubble. Although, therefore, the preacher will feel the loss of those whom he had taught, yet he will be saved himself if he takes a brave stand when the fire rages, but only on condition that he walks dauntlessly through the fire, i. e., persecution.” In this passage, then, Paul is speaking of the trying of one’s teaching, not of the fire of purgatory, as is plainly apparent, if, at least, you half-way open your eyes. All the rest of the things that are now and then adduced to the contrary you will easily quash; as, for instance, the parable of the rich glutton and Lazarus [Lk. 16: 19-31], from which many get flimsy shafts, though it is nothing but a parablethough they refuse to see it—by which Christ wished to teach the same lesson as by that other one about the ten virgins [Mt. 25: 1-13]; namely, that we ought to mend our lives here, while there is time, for after we go hence it will be too late to begin to repent, nay, entirely vain to pray and lament and beseech. Therefore let no one be reluctant to give up this most empty fiction. Rather let us all strive to grow in the knowledge of God and to change our lives for the better every day, whereby our hearts will become so accustomed to trusting in Christ that when death draws nigh we shall rejoice to depart and be with Christ [Phil. 1: 23].
[27]. MaarsrERIAL Office
Some deny magisterial office to Christians, declaring persistently that a man who is a Christian cannot possibly administer such an office; but whither their mad theory tends is beginning to be clear. Having, therefore, observed the saintliness and faith of large numbers of believers who have yet so administered magisterial offices as to glorify God by general peace and righteousness, and having observed also the effrontery and viciousness of bad men who pretend to be Christians but are not truly such, I venture to assert that no man is even capable of administering a magistracy properly
[Reference is to the Anabaptists. Cf. volume 2, pp. 272-273.]
unless he is a Christian. How, pray, does the state differ from the church? I mean in regard to the external habits and associations of life; for as far as the heart is concerned, I am well aware that the only church of Christ is that which trusts in Christ, while the state can be content if you show yourself a faithful citizen, even if you do not trust in Christ. The state demands that you serve the commonweal, not your own; that dangers be shared in common, and fortunes also, if necessity arises; that no one exercise a selfish prudence; that no one exalt himself; that no one stir up strife.
See now, alongside of these few things, what the church of Christ requires.
Paul reminds us in many a passage that love is not intent upon her own interest, but upon that of others.
In the second place, he says [II Cor. 11:29]: “Who is caused to stumble, and I burn not? Who is weak, and I am not weak?” He bids us weep with them that weep, and rejoice with them that rejoice [ Rom. 12: 15].
In the third place, the believer demands not from a believer that he share his fortune with him, but the believer puts all his fortune in his girdle to be ready to help whenever occasion requires [cf. Acts 2:45, 4:34f.]. I do not wish to treat here as it deserves that ὕπουλον [festering sore] from which those trouble-makers are suffering, even though they deny it with as much shamelessness as persistence. Their eagerness shows what they have in mind, namely, community of all things, a condition which I with my slender resources could cheerfully endure, but God would not endure that any man should be robbed of his own. For Peter says to Ananias [Acts 5:4]: “Was it not possible for thee not to sell what thou hast sold” (I paraphrase his words), “and to keep it in thy power? And, on the other hand, after thou hadst sold it, was it not again in thy power?” “If thou wouldest be perfect,” says Christ [Mt. 19: 21], “go and sell all that thou hast, and give to the poor.” “If thou wouldest,” He says; He did not rob, nor bid the poor rob, the rich young man of his own.
In the fourth place, Peter enjoins, I Pet. 4: 10, that every man should minister for the general good the grace he has
[The Anabaptists.]
received; for that is becoming to “stewards of the manifold grace of God,” ete. Further, Paul bids us pursue humility [Rom. 12:16]. And Christ Himself almost threateningly proclaims that they that exalt themselves shall be humbled [cf. Mt. 23: 12]. Finally, factious strife is so generally deprecated that there is not a single one of the other Apostles who does not expressly condemn it.