Luther: "The more and the longer we preach, the worse matters grow."

Did Martin Luther think his preaching (and that of his collogues) made things worse for the people of Germany? Luther is quoted as saying, 

"The more and the longer we preach, the worse matters grow" (Walch XII, 2120).

This sparse quote has been used as proof of the failure of the Reformation or something like Luther's regret or concession to the failure of the Reformation, etc. I've documented a number of these Martin Luther quotes here and here. 

From a cursory search, the quote is most often taken from the old book, Luther's Own Statements Concerning His Teaching and Its Results: Taken Exclusively from the Earliest and Best Editions of Luther's German and Latin Works (1884), p. 55.  The author, Henry O'Connor, used the quote to describe the "Results of Luther's Teaching," specifically the "Moral Results" that there was a "Lower State of General Morality." This Roman Catholic source (from roughly the same time period as O'Connor) uses it as part of a cumulative case proof that "Christianity without the confessional bore the following fruits, according to Luther's own statement: neglect of the poor and of the sick; sad state of the youth; increase of drunkenness; increase of the number of suicides; lower state of general morality." Fast forward to 2009, this seeming defender of Rome uses it to demonstrate Luther's "irrational state." This Roman Catholic blogger in 2017 regurgitated this quote (along with other statements from O'Connor's book) declaring the information from O'Connor is "favorable to the truth seeker." 

Was Luther admitting the failure of his preaching? Was he admitting that his preaching made people worse? Did he regret the Reformation? Let's take a look and find out! 

Documentation

Stating the obvious: Luther's original writings were in German and Latin.  As far as I can determine, Henry O'Connor appears to be responsible for this particular English rendering (he says, "In every single case the translation from the German or the Latin is my own"). There is another English version (from yet another hostile Roman Catholic source), J. Verras, Luther an Historical Portrait: "The more and the longer the Evangelium is preached, the worse things are getting." Verras also seems to be responsible for his particular English rendering: "The prospect of having to devote many months to going through [Luther's] voluminous and frequently disgusting books was anything but cheerful..."(p.I). One older meaningful polemical source using this quote is a German text:  Johann Joseph Ignaz von Döllinger's Die reformation vol. 1, p. 301-302, "Je mehr und länger es [das Evangelium] geprebigt wird, je ärger wirb ed") (cf. French text).

Both O'Connor and Verras cite "Walch XII. 2120." This is a sermon on Romans 13:11-14 (Nov. 27, 1530). The sentence reads, "Aber je mehr und das Evangelium , daruin ſollen wir nicht länger es gepredigt wird , je ärger wird es." Notice the word, "Evangelium." Verras's English translation is more authentic to the meaning of the text: "The more and the longer the Evangelium is preached, the worse things are getting."  O'Connor has left out "Evangelium" (Gospel).  O'Connor does say, "Not a single second-hand quotation is to be found from beginning to end of my little work." Either O'Connor left a significant word out of his translation, or he took the quote from a secondary source.   It would not surprise me to discover O'Connor and Verras both mined the quote out of  Döllinger's Die reformation vol. 1 (or someone using that source).  Döllinger was unapologetically hostile to Luther and influential in Roman Catholic historical studies in the nineteenth century. Verras does reference Döllinger a number of times.  Many older German sources use parentheses on the word "Evangelium."  Did O'Connor use a secondary source and left the bracketed word "Evangelium" out, thinking it not important to the text? 

Besides Walch XII, the quote can be found in a slightly different form in WA 32:219 ("Aber je mehr und länger es gepredigt wird, je ärger wirds").  There is no "official" English translation of this sermon that I'm aware of. An inferior computer-generated English translation can be found here.  O'Connor says, “I have taken special care not to quote anything, that would have a different meaning, if read with the full context” (p.5). We'll see that the context does demonstrate a different meaning with the word "Evangelium" left out.

Context

It's helpful to see exactly what Biblical text Luther was preaching on. Romans 13:11-14 states, 

 And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.

Paul is blatantly exhorting his readers to Godly living. It should not be surprising therefore that Luther's sermon on this passage does the same thing! Luther's entire sermon gives strong attention to exhorting Christians to reflect Christ in their lives: to live a life outwardly that reflects what has been done inwardly to the heart. There should be no slumbering in regard to the Christian life. One should think of Jesus Christ as the master of the Christian household. Christ says to his servants: rise up and do your appointed work! 

 "Salvation is nearer now" because Christ has come and the Gospel is being preached. The Jews of the Old Testament had only the promise of the coming Gospel, Christians have the fulfillment of the Gospel. Therefore, now is the time to put away sinful living. It is the time to live as people transformed by the Gospel. If someone claims to be a Christian, yet their life dishonors the gospel, that person dishonors God. Similarly, if a society in general claims to be Christian but lives immorally, it should not come as any surprise if God punishes that society, especially if the gospel is being clearly preached. The more the gospel is preached to people claiming to be Christians that continue in immorally, the worse God's punishment against that person or society will be. Hence the quote, "The more and the longer we preach, the worse matters grow."  As an example, Luther mentions those in 1 Corinthians 11 that were partaking in the Lord's Supper in an unworthy manner and were being stricken will illness. The "worse matters" are God's punishment! Luther chastises those specifically who use their freedom to practice Christianity without persecution ("Dieweil jeßt der Bann abgetban ift") but maintain blatantly sinful lifestyles. He ends his chastisement particularly at them: "Wem zu sagen ist, dem ist gnug gefagt."

Conclusion

Henry O'Connor did translate Luther in a sense other than what the primary source originally stated: he left out the key word, "Evangelium." In O'Connor's contextless version, Luther appears to be lamenting he and his colleagues collected preaching efforts: "The more and the longer we preach, the worse matters grow." One sees a societal picture of sinking ship, Germany going to moral ruins with Luther in utter despondency of his failed efforts. This is not what the text said. Rather, what Luther preached is that the proclamation of the Gospel makes things worse for people if they live blatantly sinful lifestyles. God will bring judgment on people that either besmirch the Gospel, abuse their Christian freedom, or claim to be Evangelicals while living in open grievous sin.  

The context does not warrant the conclusions of some of Rome's defenders, that this sermon was a lament of the moral failures of Luther's ministry or that there was a "Lower State of General Morality." Luther was in no way regretting... anything. He was not bemoaning that his failed preaching was having a devastating effect on society. Rather, he was exhorting his hearers to godly living (just like Paul), and even says that his point is directed at those who do not demonstrate godly living. 

In Luther's eschatology, it was the end of the world. Things were indeed going to get worse. The Gospel was going to be fought against by the Devil with all his might. The true church was a tiny flock in a battle against the world, the flesh, and the Devil. He hoped the people would improve with the preaching of the Gospel, he often admitted he knew things were going to get worse because of the Gospel. 

Luther: We Do Not Act Upon the Evangel

Here's another obscure Luther quote used by a defender of Rome:

Now that . . . we are free . . . we show our thankfulness in a way calculated to bring down God's wrath . . . We have got the Evangel . . . but . . . we do not trouble ourselves to act up to it. (Janssen, ibid., XVI, 16-17) 

From various web-pages, I've come across defenders of Rome using this quote three different ways. First, it was used as an example of "The Agony of Luther" over "the State of Early Protestantism." Second, that during the Reformation "Catholics were no more ignorant or impious or wicked than, for example, Lutherans, according to the descriptions of Luther himself." Third, it was used as proof Luther was disgusted by the state of Protestant morality and decline of Protestant morals.

Documentation
The quote is said to come from Johannes Janssen's History of the German People From the Close of the Middle Ages Volume 16. On pages 16-17 Janssen states:

How full the world is of people who are ungrateful for the evangel, we see plainly before our eyes, not only in those who intentionally persecute the known truth of the Gospel, but also among us who accept it and make our boast of it; the great masses are also so abominably unthankful that it would be no wonder if God were to come down upon us with thunder and lightning, yea,verily, with all the Turks and devils from hell. So quickly have we forgotten how we were plagued under the papacy and, as it were, overwhelmed with a sin-flood, with so many strange doctrines which put our consciences to torture. But now that through God's grace we are free from all that, we show our thankfulness in a way calculated to bring down God's wrath upon us still more heavily. For let each one consider what unpardonable wickedness it is, when we have received from God such great, sure, immeasurable bounty as forgiveness of all our sins, and being made partakers of the Kingdom of Heaven, that we will not even make Him such slight return as to think about it, and on this account to forgive our neighbor a trifling word from our hearts, not to speak of the duty laid upon us to help and serve our neighbor. We have got the Evangel, God be praised! that nobody can deny; but what do we do for it ? We are content to talk about it, nothing more comes of it; we do not trouble ourselves to act up to it. But we do trouble ourselves a great deal if we should chance to lose one or two guldens; we are very anxious and fearful lest our money should be stolen from us, but we can do without the Gospel for a whole year. God will not leave unavenged this shameful contempt of His Word, and He will not be long in avenging Himself (Dollinger, Reformation i, 297-298).

I used black lettering to highlight how Rome's defender edited down this paragraph from Janssen. Why would a person take two words, skip a few, take a few more, skip a few sentences, and then construct a quote? It's a questionable method to say the least. This method does point to one blaring conclusion: the quote was never read in its original context in Luther's writings. Had it been, one would realize Janssen didn't cite one quote from Luther, he cited two that were put together to appear to be one.  Notice Janssen didn't cite a primary source, but cited another Roman Catholic author, Ignaz von Dollinger's Die Reformation vol 1, 297-298. Upon checking this source, it became apparent Dollinger used multiple sources to construct this lengthy quote. Janssen wasn't careful to point this out, leading me to suspect Janssen didn't check the sources either. Janssen's quote should actually be broken up into two quotes like this:

Quote #1

How full the world is of people who are ungrateful for the evangel, we see plainly before our eyes, not only in those who intentionally persecute the known truth of the Gospel, but also among us who accept it and make our boast of it; the great masses are also so abominably unthankful that it would be no wonder if God were to come down upon us with thunder and lightning, yea,verily, with all the Turks and devils from hell. So quickly have we forgotten how we were plagued under the papacy and, as it were, overwhelmed with a sin-flood, with so many strange doctrines which put our consciences to torture. But now that through God's grace we are free from all that, we show our thankfulness in a way calculated to bring down God's wrath upon us still more heavily. For let each one consider what unpardonable wickedness it is, when we have received from God such great, sure, immeasurable bounty as forgiveness of all our sins, and being made partakers of the Kingdom of Heaven, that we will not even make Him such slight return as to think about it, and on this account to forgive our neighbor a trifling word from our hearts, not to speak of the duty laid upon us to help and serve our neighbor.

Quote #2

We have got the Evangel, God be praised! that nobody can deny; but what do we do for it ? We are content to talk about it, nothing more comes of it; we do not trouble ourselves to act up to it. But we do trouble ourselves a great deal if we should chance to lose one or two guldens; we are very anxious and fearful lest our money should be stolen from us, but we can do without the Gospel for a whole year. God will not leave unavenged this shameful contempt of His Word, and He will not be long in avenging Himself.

While both quotes are from the Kirchen-Postille (Luther's Church Postil), Janssen's one quote is actually from two different sermons, sometimes from two different volumes. For instance, in the Walch edition, the quotes can be found in Volumes XII (p. 1234) and XI (p.2171). In Weimarer, WA: 22:54-355 and WA 10 I 2:373-374.

Both of these sermons have been translated into English. The first is entitled the Twenty-Second Sunday After Trinity (Philippians 1:3-11). It is found in Dr. Martin Luther's Church Postil: Sermons on The Epistles (quote #1 is found on page 171). It can also be found in The Complete Sermons of Martin Luther Vol.4.2 (Michigan: Baker Books, 2000) pp. 330-342 (quote #1 is found on pages 333-334). The second is the Sermon for the Fifteenth Sunday After Trinity (Matthew 6:24-34). It can be found in The Precious and Sacred Writings of Martin Luther, vol. XIV (pp. 102-117). It can also be found in The Complete Sermons of Martin Luther Vol. 3.1 (Michigan: Baker Books, 2000), pp. 102-117).

Context: Quote One
Luther begins by describing the Christian heart of Paul and of those who similarly have a heart "filled with the real fruits of the Spirit and faith" (Complete Sermons of Martin Luther 3,1, p.331). He notes "Such hearts are rare in the world." He then points out that Paul is an excellent example of one who had gratitude toward God for His grace and goodness. In fact, Christians have a duty of gratitude. It is a Christian's duty to manifest thankfulness toward God, and also towards men. Unfortunately, ingratitude is common to sinful human nature, and even heathens recognize the sin of ingratitude among each other. Luther states:

Thus we have the teaching of nature and of reason regarding the sin of men's ingratitude toward one another. How much greater the evil, how much more shameful and accursed, when manifested toward God who, in his infinite and ineffable goodness, conferred upon us while yet enemies to him and deserving of the fires of hell—conferred upon us, I say, not ten dollars, not a hundred thousand dollars even, but redemption from divine wrath and eternal death, and abundantly comforted us, granting us safety, a good conscience, peace and salvation! These are inexpressible blessings, incomprehensible in this life. And they will continue to occupy our minds in yonder eternal life. How much more awful the sin of ingratitude for these blessings, as exemplified in the servant mentioned in the Gospel passage for today, to whom was forgiven the debt of ten thousand talents and who yet would not forgive the debt of his fellow-servant who owed him a hundred pence! (p.333)

Then follows the first obscure Luther quote:

Is it not incredible that there are to be found on earth individuals wicked enough to manifest for the highest and eternal blessings such unspeakable ingratitude? But alas, we have the evidence of our own eyes. We know them in their very dwelling-places. We see how the world abounds with them. Not only are the ingrates to be found among deliberate rejecters of the acknowledged truth of the Gospel, concerning God's grace, an assured conscience and the promise of eternal life, terrible as such malice of the devil is, but they are present also in our midst, accepting the Gospel and boasting of it. Such shameful ingratitude prevails among the masses it would not be strange were God to send upon them the thunders and lightnings of his wrath, yes, all the Turks and the devils of hell. There is a generally prevalent ingratitude like that of the wicked servant who readily forgot the straits he experienced when, being called to account for what he could not pay, the wrathful sentence was pronounced against him that he and all he possessed must be sold, and he be indefinitely imprisoned. Nor have we less readily forgotten how we were tortured under the Papacy; how we were overwhelmed, drowned as in a flood, with numberless strange doctrines, when our anxious consciences longed for salvation. Now that we are, through the grace of God, liberated from these distresses, our gratitude is of a character to increasingly heap to ourselves the wrath of God. So have others before us done, and consequently have endured terrible chastisement. Only calculate the enormity of our wickedness when, God having infinitely blessed us in forgiving all our sins and making us lords over heaven and earth, we so little respect him as to be unmindful of his blessings; to be unwilling for the sake of them sincerely to forgive our neighbor a single slighting word, not to mention rendering him service. We conduct ourselves as if God might be expected to connive at our ingratitude and permit us to continue in it, at the same time conferring upon us as godly and obedient children, success and happiness. More than this, we think we have the privilege and power to live and do as we please. Indeed, the more learning and power we have and the more exalted our rank, the greater knaves we are; perpetrating every wicked deed, stirring up strife, discord, war and murder for the sake of executing our own arbitrary designs, where the question is the surrender of a penny in recognition of the hundreds of thousands of dollars daily received from God notwithstanding our ingratitude. (p 333-334).

In context, the quote in question is a simple exhortation of a pastor for his flock to live with gratitude for God. For Rome's defenders, the quote without a context becomes Luther's agony over "the state of early Protestantism," or that Protestants were as "impious or wicked" as Roman Catholics, or an example of Luther's disgust over "the state of Protestant morality and decline of Protestant morals." Why can't it simply be a sermon of exhortation for people to be grateful to God? Remember, Luther began the sermon by stating that those who live each day with a godly gratitude are rare in the world. In the same sermon Luther goes on to exhorts his hearers:

The world remains the devil's own. We must remember we shall not by any means find with the world that Christian heart pictured by the apostle; on the contrary we shall find what might be represented by a picture of the very opposite type —the most shameless ingratitude. But let the still existing God-fearing Christians be careful to imitate in their gratitude the spirit of the apostle's beautiful picture. Let them give evidence of their willingness to hear the Word of God, of pleasure and delight in it and grief where it is rejected. Let them show by their lives a consciousness of the great blessing conferred by those from whom they received the Gospel. As recipients of such goodness, let their hearts and lips ever be ready with the happy declaration: "God be praised !" For thereunto are we called. As before said, praise should be the constant service and daily sacrifice of Christians; and according to Paul's teaching here, the Christian's works, his fruits of righteousness, should shine before men. Such manifestation of gratitude assuredly must result when we comprehend what God has given us. (p.338)

Context: Quote Two
Luther begins by explaining one needs to do more than hear the Gospel, one needs to do what it teaches: "they who do as the gospel teaches, are true Christians. However, very few of these are found; we see many hearers, but all are not doers of the Gospel" (p.104). To be a doer though isn't the result of compulsion, but is the result of a heart that loves God. Luther then explains that while many say they love God, do they really? Isn't it the case that many who say they love God actually love the things of this world more? Then follows the second obscure Luther quote:

But who are they that love God, and cleave not to gold and worldly possessions? Take a good look at the whole world, also the Christians, and see if they despise gold and riches. It requires an effort to hear the Gospel and to live according to it. God be praised, we have the Gospel; that no one can deny, but what do we do with it? We are concerned only about learning and knowing it, and nothing more; we think it is enough to know it, and do not care whether we ever live according to it. However, on the other hand, one is very anxious when he leaves lying in window or in the room a dollar or two, yea, even a dime, then he worries and fears lest the money be stolen ; but same person can do without the Gospel through a whole year. And such characters still wish to be considered Evangelical. Here we see what and who we are. If we were Christians, we would despise riches and be concerned about Gospel that we some day might live in it and prove it by our deeds. We see few such Christians; therefore we must hear the judgment that we are despisers of God and hate God: the sake of riches and worldly possessions. Alas! That fine praise! We should be ashamed of ourselves in our inmost souls; there is no hope for us! What a fine condition we are in now! That means, I think, our names are blotted out. What spoiled children we are! (p.105-106).

Again, one finds the heartfelt exhortations of a pastor, expounding a text of Scripture. Luther continues:

Now the world cannot conceal its unbelief in its course outward sins, for I see it loves a dollar more than Christ; more than all the Apostles, even if they themselves were present and preached to it. I can hear the Gospel daily, but it does not profit me every day; it may indeed happen if I have heard it a whole year, the Holy Spirit may have been given to me only one hour. Now when I enjoyed this hour I obtained not only five hundred dollars, but also I riches of the whole world; for what have I not, when I have the Gospel? I received God, who made the silver and I gold, and all that is upon the earth; for I acquired the Spirit by which I know that I will be kept by him forever; that much more than if I had the church full of money. Examine now and see, if our heart is not a rogue, full of wickedness and unbelief. If I were a true Christian, I would say: I hour the Gospel is received, there comes to me a hundred thousand dollars, and much more. For if I possess this treasure, I have all that is in heaven and upon earth. But one must serve this treasure only, for no man can serve God and mammon. Either you must love God and hate money; or you must hate God and love money; this and nothing more. (pp. 106-107)

In context, one can see how non-outrageous this sermon was. Luther spoke on a theme that has echoed through church history: the love of God versus the love of the world.

Conclusion
I've stated often that if one wants to read Luther, they should read his sermons. These two sermons are worthy reads. The Roman Catholic polemicists though will use anything to discredit the Reformation, even those points (found in these sermons) that they would most likely agree with: one should have profound gratitude towards God, and one should love God, not the world. In the hands of Rome's defenders, these points become: Luther agonizing over Protestantism, that Protestants were awful sinners, and that Luther was disgusted by his followers. As the context shows, these were simply typical Luther sermons, and I would add, typical sermons of any God-fearing preacher. Luther had a pastor's heart, and continually exhorted his flock to live the Christian life. The ironic thing of course, is that many Roman Catholics accuse Luther of teaching the wanton lawlessness of sola fide. Yet, when he exhorts his hearers to adhere to Christian morals, even this is used against him.

Addendum (2016)
This blog entry is a revision of an entry I posted back in 2010. The original can be found here. Because so many sources are now available online, I'm revising older entries by adding additional materials and commentary, and also fixing or deleting dead hyperlinks. Nothing of any significant substance has changed in this entry from that presented in the former.

Luther: A Good Life from Good Works Leads to Damnation

The following is from the web page Luther, Exposing the Myth, under the heading "Faith and Good Works":

"There is no scandal greater, more dangerous, more venomous, than a good outward life, manifested by good works and a pious mode of life. That is the grand portal, the highway that leads to damnation" [Denifle’s Luther et Lutheranisme, Etude Faite d’apres les sources. Translation by J. Paquier (Paris, A. Picard, 1912-13), VOl. II, pg. 128].

Luther Exposing the Myth says their stated purpose is to show that "from Luther’s own words we shall see him for what he really was, that is a rebellious apostate, who abandoned the faith and led many into apostasy from God under the guise of “reformation” in order to follow his perverse inclinations." With this quote, they attempt to show Christ valued works as part of salvation, while Luther held leading a good life based on good works leads to damnation.

Documentation
Luther Exposing the Myth cites "Denifle’s Luther et Lutheranisme, Etude Faite d’apres les sources. Translation by J. Paquier (Paris, A. Picard, 1912-13), VOl. II, pg. 128." I have a hard time believing Luther Exposing the Myth actually used this source. My speculation is that it used a source that quoted Denifle / Paquier. Luther Exposing the Myth cites Denifle / Paquier four times. Each citation and reference is also used in this book: Two Arguments for Catholicism (1928) by Antonin Eymieu. This particular quote can be found on page 46:

The great danger is the doing of good works. It is what the Papists call the practice of virtue. "There is no scandal greater, more dangerous, more venomous, than a good outward life, manifested by good works and a pious mode of life. That is the grand portal, the highway that leads to damnation [(Footnote 5) Dollinger III, 124].

Luther Exposing the Myth does not mention or refer to Eymieu, but I would be surprised if Two arguments for Catholicism was not (ultimately) the source used for this quote. In fact, it becomes more probable when one notices that footnote four (documenting a quote previous to the one in question) in Eymieu refers to "Denifle II, 128."  In other words, Luther, Exposing the Myth mis-documented the quote during its probable plagiarization of  Eymieu (the quote was actually supposed to be documented with "Dollinger III, 124"). Luther et Lutheranisme II:128 can be found here. Checking page 128 of Denifle’s Luther et Lutheranisme II, one is hard pressed to discover exactly what's being cited, for it doesn't appear the quote is cited on the page. The quote does appear though on page 124 of the French edition of Dollinger's  La réforme III (it is on page 128 in Dollinger's German). Here is what Dollinger says:

Here is the German:

In the French edition, Dollinger cites "L.c. XI, 349 et suiv" as his reference for this Luther quote. This refers to Walch vol. xi, p. 349 and what follows. This was a set of Luther's works published 1740-1753 by Johann Georg Walch. The set was revised from 1885-1910 and is also known as the St. Louis edition. Volume XI refers to Kirchen-Postille Evangelien-Predigten, or Luther's Church Postil.  Here is page 349. These Postil sermons have a tedious and complicated legacy (see the introduction to LW 75). The text in question appears to be:

The text being cited is a section from Luther's sermon Am Sonntage nach dem Christtage (Luc. 2, 33-40). This sermon is available in English. It can be found in Lenker's Church Postil: Sunday After Christmas Sermon (Luke 2:33-40)., and it can be found in LW 52:102.

Context

Lenker:
51. Finally Simeon says that all this will happen that thoughts out of many hearts may be revealed. What a blessed and necessary fruit of this falling and speaking against! But in order to understand this we must notice that there are two different kinds of temptation among men. There is the temptation to gross sins, as for instance to be disobedient to parents, to kill, to be unchaste, to steal, to lie and blaspheme, etc., which are sins against the second table of the law. The people who do these things need not take offense at a sign which is spoken against; their thoughts are sufficiently revealed by their evil life. The Scriptures speak little of this temptation.

52. But the most dangerous temptation is prefigured by Cozbi the daughter of Zur, a prince of Midian, because of whom twenty-four thousand were slain in Israel, as Moses writes in Numbers 25, 15. This is the temptation through the bright and shining sins of good works and the service of God, which bring misfortune upon the whole world and against which nobody can guard sufficiently. These are the sins against the first table of the law, against faith, the honor of God and his works.

53.For a life of good works, blameless conduct and outward respectability is the greatest, most dangerous and destructive stumbling-block. The people leading such lives are so upright, reasonable, honorable and pious that scarcely a single soul could have been preserved or saved, if God had not set up a sign against which they might stumble and by which the thought of their hearts might be revealed. Thus we see their hearts behind their beautiful words and good works, and find that these great saints and wise men are pagans and fools; for they persecute the faith for the sake of their works and will not suffer their ways to be rebuked. Thus their thoughts are laid bare and they become manifested as trusting in their own works and themselves, sinning not only continually against the first commandments, but endeavoring also in their enmity against God to exterminate and destroy all that belongs to God, claiming to do this for the sake of God and to preserve the truth. Behold, such are the pope, the bishops and almost all the priests, who have filled the world with innumerable snares and stumbling-blocks by making an external glitter of the spiritual life. Among them there is no faith, but only works,the Gospel does not prevail, but only human laws.

54. The whole Scriptures speak of this stumbling-block,and God with all his prophets and saints contends against it.This is the true gate of hell and the broad highway to eternal damnation, wherefore this harlot is well called Cozbi, "mendacium meum," my lie. Everything that glitters lies and deceives, but her beautiful ornaments and embellishments deceive even the princes of Israel, and so she is not merely called "mendacium," but "meum mendacium," my lie, because with her deception she attracts and tempts almost everybody. (Lenker, 277-278).

LW 52:

For there is no bigger, more dangerous, more poisonous stumbling block than the external good life lived in good works and blameless conduct. The people living such lives are such upright, sensible, honorable, pious people, that not a single soul could be saved or remain unseduced, if God had not set up his sign and target, over which they stumbled and revealed the thoughts of their hearts. Through their beautiful words and good works we see into their hearts and discover that these eminent saints and wise men are heathen and fools; for they persecute the faith for the sake of their works and they want to be unpunished in their conduct. Thus their thoughts are discovered and become visible, showing how they trust in their works and in themselves and how they not only sin unnecessarily against the first commandments, but also, full of hatred, strive to blot out and to destroy everything pertaining to faith and to God. They always behave as if they were doing so for the sake of God and in order to preserve the truth. The pope, the bishops, and almost all the clergy are of this disposition; they have filled the world with their snares and offenses by turning the spiritual life into external glitter. And yet there is no faith, but only works; the gospel does not rule here, but only human laws.

All of Scripture speaks of this offense and God fights against it with all his prophets and saints. This is the true gate to hell and the broad highway leading to damnation. Thus, this harlot is aptly named Cozbi, mendacium meum, “my lie.” Everything that glitters is falsehood and deception, but her beautiful adornment and jewels deceive even the rulers of Israel. She is named not only mendacium, but meum mendacium, “my lie,” because her deception entices and tempts everybody [LW 52:120-121].

Conclusion
This quote has some history. It was reviewed by in the 1800's in Luther Vindicated. Charles Hastings Collette examined the quote being used out of context by Reverend S. Baring-Gould:

Having examined a passage from which the rev. gentleman has dropped two words from Luther's text, and thereby made it appear that he preached adultery, I now will note a deliberate shifting of a couple of words, by which an equally atrocious sentiment is attempted to be fixed on the Great Reformer.

In page 15, n. 44, we are referred to vol. xi., col. 346, Walch edition of Luther's works, the correct column is 349. Here Luther not only exposed the heresy of advancing good works as a meritorious cause of justification; but, like Paul, he warns us against those who have "a form of godliness," and by an outward life and show,—in fact, what he called " coloured hypocrisy,"—deceive others as well as themselves. This deceit, he tells us, is still more destructive to the soul. Luther's words are :—

"There is no scandal greater, nor more dangerous, nor more venomous than the outward good life in good works and holy conversation. That is clear, the very gate and the broad highway which leads to destruction. Oh, what a horrid abomination of unbelief and ungodliness underlies this fine life, a wolf in sheep's clothing, a harlot underneath the bridal garland !"

The reader will be somewhat surprised to find what the rev. gentleman has been enabled to make of this by a skillful shifting of the position of words which I have placed in italics, making the "good life manifested externally by good works," to be condemned by Luther, instead of the sham or pretence and hypocrisy veiled by a show of good works. The Rev. S. Baring-Gould says were most dangerous, as they prevented man from a total surrender of himself to God to do with him as He saw fit. And he laid down that it is far more dangerous for a man to remain till death in a state of grace and good living than to be plunged in profligacy and stained in innumerable crimes. 'There is no scandal greater,' says he, ' nor more dangerous, nor more venomous, than a good life manifested exteriorly by good works and a pious conduct. It is the carriage-gate to damnation.'" "Charity rejoiceth not in iniquity, but rejoiceth in the truth." The rev. gentleman, however, seems to take a special delight in attributing iniquity to Luther, and this at the expense of truth [source].

The context clearly shows those whom Luther was talking about: "trusting in their own works and themselves, sinning not only continually against the first commandments, but endeavoring also in their enmity against God to exterminate and destroy all that belongs to God, claiming to do this for the sake of God and to preserve the truth." These are the people Luther had in mind who are on "the highway that leads to damnation" with their pious works.


Addendum (2016)
This blog entry is a revision of an entry I posted back in 2010. The original can be found here. Because so many sources are now available online, I'm revising older entries by adding additional materials and commentary, and also fixing or deleting dead hyperlinks. Nothing of any significant substance has changed in this entry from that presented in the former.

Luther: Perform a Big Sin to Quiet Your Conscience

The following is from the web page Luther, Exposing the Myth, under the heading "On Sin":

"Do not ask anything of your conscience; and if it speaks, do not listen to it; if it insists, stifle it, amuse yourself; if necessary, commit some good big sin, in order to drive it away. Conscience is the voice of Satan, and it is necessary always to do just the contrary of what Satan wishes" [J. Dollinger, La Reforme et les resultants qu’elle a produits. (Trans. E. Perrot, Paris, Gaume, 1848-49), Vol III, pg. 248].

Luther Exposing the Myth says their stated purpose is to show that "from Luther’s own words we shall see him for what he really was, that is a rebellious apostate, who abandoned the faith and led many into apostasy from God under the guise of “reformation” in order to follow his perverse inclinations." With this quote, they attempt to show Christ says those who commit any sin are children of the Devil, while Luther says to quiet your conscience from convicting you of sin and also go out and perform a big sin. Hence contrary to Christ, Luther espoused a weak view of sin.

Documentation
Luther Exposing the Myth cites "J. Dollinger, La Reforme et les resultants qu’elle a produits. (Trans. E. Perrot, Paris, Gaume, 1848-49), Vol III, pg. 248." Johann Joseph Ignaz von Döllinger was a Roman Catholic scholar. Page 248 of his book can be found here. While Luther's view of sin and the Devil are discussed, the exact form of this quote isn't provided. The closest thing from Dollinger p. 248 is this synopsis of a letter Luther wrote to Jerome Weller:

There's are two Latin quotes at the bottom of the page. The first contains a portion of text of Luther's letter to Jerome Weller in 1530. The second Latin quote is from the Table Talk. Neither of these quotes exactly match that put forth by Luther, Exposing the Myth.

There is a strong possibility Luther, Exposing the Myth took this quote from Antonin Eymieu, Two Arguments for Catholicism (Burns, Oates and Washbourne, 1928 ) p. 48. Eymieu uses the same English quote in question, but the reference is slightly different: "Dollinger, III. Cf. 37-58." The "Cf. 37-58" is instructing readers to see also Dollinger III 37-58 (that's 21 pages of text!).

I suspect the quote is ultimately Eymieu's summary statement of Luther's view with some of Luther's letter to Jerome Weller from 1530 mixed in.  Luther's letter can be found in De Wette, I V. 188 (the fourth volume of Luther's letters). The letter can also be found in WA BR 5:518-520. In English, this letter was not included in LW 49,  it has though been cited either in full or partially in a number of books. The letter itself has quite a polemical history, cited by numerous Roman Catholic sources, as well as even being cited by PBS. A full translation was provided by W.H.T. Dau, Luther Examined and Reexamined: a Review of Catholic Criticism and a Plea for Revaluation (Concordia Pub. House, 1917), pp. 119-122. Another translation can be found here. There is a partial translation provided by Preserved Smith, The Life and Letters of Martin Luther, p. 324 - 325.  Dau dates the letter "sometime in July." Others date the letter to November. Hartmann Grisar goes with July and points out, "In the older reprints the letter was erroneously put at a later date" [source].


Context

Accordingly, whenever this affliction [of conscience from the Devil] befalls you, beware lest you enter into an argument with the devil, or muse upon these death-dealing thoughts. For this means nothing else than to yield to the devil and succumb to him. You must rather take pains to treat these thoughts which the devil instills in you with the severest contempt. In afflictions and conflicts of this kind contempt is the best and easiest way for overcoming the devil. Make up your mind to laugh at your adversary, and find some one whom you can engage in a conversation. You must by all means avoid being alone, for then the devil will make his strongest effort to catch you; he lies in wait for you when you are alone. In a case like this the devil is overcome by scorning and despising him, not by opposing him and arguing with him. My dear Jerome, you must engage in merry talk and games with my wife and the rest, so as to defeat these devilish thoughts, and you must be intent on being cheerful. This affliction is more necessary to you than food and drink.

-snip-

Therefore, be cheerful and brave, and cast these exceedingly terrifying thoughts entirely from you. Whenever the devil worries you with these thoughts, seek the company of men at once, or drink somewhat more liberally, jest and play some jolly prank, or do anything exhilarating. Occasionally a person must drink somewhat more liberally, engage in plays, and jests, or even commit some little sin from hatred and contempt of the devil, so as to leave him no room for raising scruples in our conscience about the most trifling matters. For when we are overanxious and careful for fear that we may be doing wrong in any matter, we shall be conquered. Accordingly, if the devil should say to you: By all means, do not drink! you must tell him: Just because you forbid it, I shall drink, and that, liberally. In this manner you must always do the contrary of what Satan forbids. When I drink my wine unmixed, prattle with the greatest unconcern, eat more frequently, do you think that I have any other reason for doing these things than to scorn and spite the devil who has attempted to spite and scorn me? Would God I could commit some real brave sin to ridicule the devil, that he might see that I acknowledge no sin and am not conscious of having committed any. We must put the whole law entirely out of our eyes and hearts,--we, I say, whom the devil thus assails and torments. Whenever the devil charges us with our sins and pronounces us guilty of death and hell, we ought to say to him: I admit that I deserve death and hell; what, then, will happen to me? Why, you will be eternally damned! By no means; for I know One who has suffered and made satisfaction for me. His name is Jesus Christ, the Son of God. Where He abides, there will I also abide.

Conclusion
I've covered this quote before here. I also came across a very helpful overview on Luther and Conscience. Section three of the link has an overview on Conscience and the Devil. The author states,

For Luther the conscience can be an instrument of the devil, the device to make his assaults, his Anfechtungen, real. Here law and death become allies of the devil trying to make the sinner rely on his or her own good works and accomplishments. But relying on their own righteousness human beings are lost and driven into sadness. He writes:

Therefore we should be on our guard, lest the amazing skill and infinite wiles of Satan deceive us into mistaking the accuser and condemner for the Comforter and Savior, and thus losing the true Christ behind the mask of the false Christ, that is, of the devil, and making Him of no advantage to us.

-snip-

For Luther, conscience is the place where the law, death, and the devil encounter the human being and drive him into despair. The guilty conscience is one of the most terrifying human experiences. But this is not Luther's final word on conscience. As early as his Romans commentary, he could also say "He who believes in Christ is secure in his conscience and righteous and, as the Scripture says, 'bold as a lion'(Prov. 28:1)." In 1513 in an exposition of Psalm 118 he wrote: "Where could there be a higher or greater joy than in a happy, secure, and fearless conscience, a conscience that trusts in God and fears neither the world nor the devil?" In a sermon preached at Leipzig in 1519 Luther had said:

One must know how one stands with God, if the conscience is to be joyful and be able to stand. For when a person doubts this and does not steadfastly believe that he has a gracious God, then he actually does not have a gracious God. As he believes so he has. Therefore no one can know that he is in grace and that God is gracious toward him except through faith. If he believes it, he is saved; if he does not believe it, he is damned. For this confidence (zuvorsicht) and good conscience is the real, basically good faith, which the grace of God works in us.

Conclusion
I simply couldn't find any direct verification to the validity of this exact quote in the form it is in based on the documentation given. I suspect if this quote exists at all, it's a sort of Roman Catholic interpretation of Luther's letter to Weller. Even without a conclusive context, the quote itself can still be interpreted according to Luther's theological paradigms. It appears to me to be another hyperbolic statement like "sin boldly." Like that quote, the point is to trust in the work of Christ, who took sin upon himself. If you're a believer, your sin has already been punished and atoned for by the death of Christ. Left in our sins we will face nothing but death and damnation. By Christ’s victory over sin, death, and the world, we stand clothed in His righteousness, the recipients of His grace, no matter what we have done.

If Luther's letter to Weller is in view, this letter is one of three letters typically used by Rome's defenders (and others) to prove Luther was an antinomian. W.H.T. Dau provides the contexts for all three letters. Dau concludes his analysis of these letters with pertinent observations that suffice to demonstrate the quote is typically taken out of its historical context:

When Luther advises Weller to drink somewhat more liberally, that does not mean that Luther advises Weller to get drunk. This, however, is exactly what Luther is made to say by his Catholic critics. They make no effort to understand the situation as it confronted Luther, but pounce upon a remark that can easily be understood to convey an offensive meaning. Neither does what Luther says about his own drinking mean that he ever got drunk… Luther's remarks about jesting, merry plays, and jolly pranks in which he would have Weller engage are likewise vitiated by the Catholic insinuation that he advises indecent frivolities, yea, immoralities. Why, all the merriment which he urges upon Weller is to take place in Luther's home and family circle, in the presence of Luther's wife and children, in the presence of Weller's little pupil Hans, who at that time was about four years old. The friends of the family members of the Faculty at the University, ministers, students who either stayed at Luther's home, like Weller, or frequently visited there, are also included in this circle whose company Weller is urged to seek. Imagine a young man coming into this circle drunk, or half drunk, and disporting himself hilariously before the company! We believe that not even all Catholics can be made to believe the insinuations of their writers against Luther when all the facts in the case are presented to them. [source]

In Luther's remarks about sinning to spite the devil we have always heard an echo from his life at the cloister. One's judgment about the monastic life is somewhat mitigated when one hears how Dr. Staupitz and the brethren in the convent at Erfurt would occasionally speak to Luther about the latter's sins. Staupitz called them "Puppensuenden." It is not easy to render this term by a shortand apt English term; "peccadillo" would come near the meaning. A child playing with a doll will treat it as if it were a human being, will dress it, talk to it, and pretend to receive answers from it, etc. That is the way, good Catholics were telling Luther, he was treating his sins. His sins were no real sins, or he had magnified their sinfulness out of all proportion. This same advice Luther hands on to another who was becoming a hypochondriac as he had been. When the mind is in a morbid state it imagines faults, errors, sins, where there are none. The melancholy person in his self-scrutiny becomes an intolerant tyrant to himself. He will flay his poor soul for trifles as if they were the blackest crimes. In such moments the devil is very busy about the victim of gloom and despair. Luther has diagnosed the case of Weller with the skill of a nervous specialist. He counsels Weller not to judge himself according to the devil's prompting, and, in order to break Satan's thrall over him, to wrench himself free from his false notions of what is sinful. In offering this advice, Luther uses such expressions as: "Sin, commit sin," but the whole context shows that he advises Weller to do that which is in itself not sinful, but looks like sin to Weller in his present condition. When Luther declares he would like to commit a real brave sin himself as a taunt to the devil, he adds: "Would that I could!" That means, that, as a matter of fact, he could not do it and did not do it, because it was wrong. What bold immoral act did Weller commit in consequence of Luther's advice? What immoralities are there in Luther's own life? Luther's letters did not convey the meaning to his morbid young friend that Catholic writers think and claim they did. [source]

Addendum (2016)
This blog entry is a revision of an entry I posted back in 2010. The original can be found here. Because so many sources are now available online, I'm revising older entries by adding additional materials and commentary, and also fixing or deleting dead hyperlinks. Nothing of any significant substance has changed in this entry from that presented in the former.