Part 6
The Gospel is like a fresh, mild, and cool air in the extreme heat of summer, a solace and comfort in the anguish of conscience. But as this heat proceeds from the rays of the sun, so likewise the terrifying of the conscience must proceed from the preaching of the law, to the end we may know that we have offended against the laws of God.
Now, when the mind is refreshed and quickened again by the cool air of the Gospel, then we must not be idle, lie down and sleep. That is, when our consciences are settled in peace, quieted and comforted through God's Spirit, we must prove our faith by such good works as God has commanded. But so long as we live in this vale of misery, we shall be plagued and vexed with flies, with beetles, and vermin, that is, with the devil, the world, and our own flesh; yet we must press through, and not suffer ourselves to recoil.
CCLXXXVIII.
In what darkness, unbelief, traditions, and ordinances of men have we lived, and in how many conflicts of the conscience we have been ensnared, confounded, and captivated under popedom, is testified by the books of the papists, and by many people now living. From all which snares and horrors we are now delivered and freed by Jesus Christ and his Gospel, and are called to the true righteousness of faith; insomuch that with good and peaceable consciences we now believe in God the Father, we trust in him, and have just cause to
boast that we have sure and certain remission of our sins through the death of Christ Jesus, dearly bought and purchased. Who can sufficiently extol these treasures of the conscience, which everywhere are spread abroad, offered and presented merely by grace? We are now conquerors of sin, of the law, of death, and of the devil; freed and delivered from all human traditions. If we would but consider the tyranny of auricular confession, one of the least things we have escaped from, we could not show ourselves sufficiently thankful to God for loosing us out of that one snare. When popedom stood and flourished among us, then every king would willingly have given ten hundred thousand guilders, a prince one hundred thousand, a nobleman one thousand, a gentleman one hundred, a citizen or countryman twenty or ten, to have been freed from that tyranny. But now seeing that such freedom is obtained for nothing, by grace, it is not much regarded, neither give we thanks to God for it.
CCLXXXIX.
The Old Testament is chiefly a law-book, teaching what we should do or not do, and showing examples and acts how such laws are observed and transgressed. But besides the law, there are certain promises and sentences of grace, whereby the holy patriarchs and prophets were preserved then, as we are now. But the New Testament is a book wherein is written the gospel of God's promises, and the acts of those that believed, and those that believed not. And it is an open and public preaching and declaration of Christ, as set down in the sentences of the Old Testament, and accomplished by him. And like as the proper and chief doctrine of the New Testament is grace and peace, through the forgiveness of sins declared in Christ, so the proper and chief doctrine of the Old Testament is, through the law, to discover sin, and to require good works and obedience.
We must take good heed that we make not a Moses out of Christ, nor out of Christ as Moses, as often has been done. But where Christ and his apostles, in the Gospel, give out commands and doctrines expounding the law, these are as important as the other works and
benefits of Christ. Yet to only know Gospel precepts, is not to know the Gospel; but when the voice sounds which says, Christ is thine own, with life and works, with death and resurrection, with all what he is, and all he has, by this we see that he forces not, but teaches amicably, saying: "Bless are the poor," etc., "Come to me all ye that are weary and heavy laden," etc. and the apostles use the words: "I admonish," "I exhort," "I pray," etc.; so that we see in every place that the Gospel is not a law-book, but a mild preaching of Christ's merits, given to be our own, if we believe.
Hence it follows that no law is given to the faithful whereby they become justified before God, as St. Paul says, because they are already justified and saved by faith; but they show and prove their faith by their works, they confess and teach the gospel before people freely and undauntedly, and thereupon venture their lives; and whatsoever they take in hand, they direct to the good and profit of their neighbor, and so follow Christ's example. For, where works and love do not break through and appear, there faith is not.
We must make a clear distinction; we must place the Gospel in heaven, and leave the law on earth; we must receive of the Gospel a heavenly and a divine righteousness; while we value the law as an earthly and human righteousness, and thus directly and diligently separate the righteousness of the gospel from the righteousness of the law, even as God has separated and distinguished heaven from earth, light from darkness, day from night, etc., so that the righteousness of the Gospel be the light and the day, but the righteousness of the law, darkness and night. Therefore all Christians should learn rightly to discern the law and grace in their hearts, and know how to keep one from the other, in deed and in truth, not merely in words, as the pope and other heretics do, who mingle them together, and, as it were, make thereout a cake not fit to eat.
CCXC.
Augustine pictured the strength, office, and operation of the law, by a very fit similitude, to show, that it discovers our sins, and God's wrath against sin, and places them in our sight. "The law," says he, "is not in fault, but our evil and wicked nature; even as a heap of lime is still and quiet, until water be poured thereon, but then it begins to smoke and burn, not from the fault of the water, but from the nature and kind of the lime, which will not endure water; whereas, if oil, instead, be poured upon it, then it lies still, and burns not; even so it is with the law and the Gospel."
CCXCI.
On this matter of the righteousness of the law, St Paul thoroughly bestirred himself against God's professing people, as in Rom. ix., x., xi., he strives with powerful, well-based arguments; it produced him much sorrow of heart.
The Jews argument was this: Paul kept the law at Jerusalem, therefore, said they, we must also keep it. Answer: True, Paul for a certain time kept the law, by reason of the weak, to win them; but, in this our time, it is not so, and agrees not in any way therewith; as the ancient father well said: Distinguish times, and we may easily reconcile the Scriptures together.
OF JUSTIFICATION
CCXCII.
It is impossible for a papist to understand this article: "I believe the forgiveness of sins." For the papists are drowned in their opinions, as I also was when among them, of the cleaving to or inherent righteousness. The Scripture names the faithful, saints and people of God. It is a sin and shame that we should forget this glorious and comfortable name and title. But the papists are such direct sinners, that they will not be reckoned sinners; and again, they will neither be holy nor held so to be. And in this sort it goes on with them untoward and crosswise, so that they neither believe the Gospel which comforts, nor the law which punishes.
But here one may say: the sins which we daily commit, offend and anger God; how then can we be holy? Answer: A mother's love to her child is much stronger than the distaste of the scurf upon the child's head. Even so, God's love towards us is far stronger than our uncleanness. Therefore, though we be sinners, yet we lose not thereby our childhood, neither do we fall from grace by reason of our sins.
Another may say; we sin without ceasing, and where sin is, there the Holy Spirit is not; therefore we are not holy, because the Holy Spirit is not in us, which makes holy. Answer: The text says plainly; "The Holy Ghost shall glorify me." Now where Christ is, there is the Holy Spirit. Now Christ is in the faithful, although they have and feel, and confess sins, and with sorrow of heart complain thereof, therefore sins do not separate Christ from those that believe.
The God of the Turks helps no longer or further, as they think, than as they are godly people; in like manner also the God of the papists. So when Turk and papist begin to feel their sins and unworthiness,
as in time of trial and temptation, or in death, then they tremble and despair.
But a true Christian says: "I believe in Jesus Christ my Lord and Saviour," who gave himself for my sins, and is at God's right hand, and intercedes for me; fall I into sin, as, alas! oftentimes I do, I am sorry for it; I rise again, and am an enemy unto sin. So that we plainly see, the true Christian faith is far different from the faith and religion of the pope and Turk. But human strength and nature are not able to accomplish this true Christian faith without the Holy Spirit. It can do no more than take refuge in its own deserts.
But he that can say: "I am a child of God through Christ, who is my righteousness," and despairs not, though he be deficient in good works, which always fail us, he believes rightly. But grace is so great that it amazes a human creature, and is very difficult to be believed. Insomuch that faith gives the honor to God, that he can and will perform what he promised, namely, to make sinners righteous, Rom. iv., though `tis an exceeding hard matter to believe that God is merciful unto us for the sake of Christ. O! man's heart is too strait and narrow to entertain or take hold of this.
CCXCIII.
All men, indeed, are not alike strong, so that in some many faults, weaknesses, and offences, are found; but these do not hinder them of sanctification, if they sin not of evil purposes and premeditation, but only out of weakness. For a Christian, indeed, feels the lusts of the flesh, but he resists them, and they have not dominion over him; and although, now and then, he stumbles and falls into sin, yet it is forgiven him, whom he raises again, and holds on to Christ, who will not "That the lost sheep be hunted away, but he sought after."
CCXCIV.
Why do Christians make use of their natural wisdom and understanding, seeing it must be set aside in matters of faith, as not
only not understanding them, but also as striving against them?
Answer: The natural wisdom of a human creature in matters of faith, until he be regenerate and born anew, is altogether darkness, knowing nothing in divine cases. But in a faithful person, regenerate and enlightened by the Holy Spirit, through the Word, it is a fair and glorious instrument, and work of God: for even as all God's gifts, natural instruments, and expert faculties, are hurtful to the ungodly, even so are they wholesome and saving to the good and godly.
The understanding, through faith, receives life from faith; that which was dead, is made alive again; like as our bodies, in light day, when it is clear and bright, and better disposed, rise, move, walk, etc., more readily and safely than they do in the dark night, so it is with human reason, which strives not against faith, when enlightened, but rather furthers and advances it.
So the tongue, which before blasphemed God, now lauds, extols, and praises God and his grace, as my tongue, now it is enlightened, is now another manner of tongue than it was in popedome; a regeneration done by the Holy Ghost through the Word.
A sanctified and upright Christian says: My wife, my children, my art, my wisdom, my money and wealth, help and avail me nothing in heaven; yet I cast them not away nor reject them when God bestows such benefits upon me, but part and separate the substance from the vanity and foolery which cleave thereunto. Gold is and remains gold as well when a strumpet carries it about her, as when `tis with an honest, good, and godly woman. The body of a strumpet is even as well God's creature, as the body of an honest matron. In this manner ought we to part and separate vanity and folly from the thing and substance, or from the creature given and God who created it.
CCXCV.
Upright and faithful Christians ever think they are not faithful, nor believe as they ought; and therefore they constantly strive, wrestle,
and are diligent to keep and to increase faith, as good workmen always see that something is wanting in their workmanship. But the botchers think that nothing is wanting in what they do, but that everything is well and complete. Like as the Jews conceive they have the ten commandments at their fingers end, whereas, in truth, they neither learn nor regard them.
CCXCVI.
Truly it is held for presumption in a human creature that he dare boast of his own proper righteousness of faith; `tis a hard matter for a man to say: I am the child of God, and am comforted and solaced through the immeasurable grace and mercy of my heavenly Father. To do this from the heart, is not in every man's power. Therefore no man is able to teach pure and aright touching faith, nor to reject the righteousness of works, without sound practice and experience. St Paul was well exercised in this art; he speaks more vilely of the law than any arch heretic can speak of the sacrament of the altar, of baptism, or than the Jews have spoken thereof; for he names the law, the ministration of death, the ministration of sin, and the ministration of condemnation; yea, he holds all the works of the law, and what the law requires, without Christ, dangerous and hurtful, which Mosts, if he had then lived, would doubtless have taken very ill at Paul's hands. It was, according to human reason, spoken too scornfully.
CCXCVII.
Faith and hope are variously distinguishable. And, first, in regard of the subject, wherein everything subsists: faith consists in a person's understanding, hope in the will; these two cannot be separated; they are like the two cherubim over the mercy seat.
Secondly, in regard of the office; faith indites, distinguishes, and teaches, and is the knowledge and acknowledgment; hope admonishes, awakens, hears, expects, and suffers.
Thirdly, in regard to the object: faith looks to the word or promise, which is truth; but hope to that which the Word promises, which is the good or benefit.
Fourthly, in regard of order in degree: faith is first, and before all adversities and troubles, and is the beginning of life. Heb. xi. But hope follows after, and springs up in trouble. Rom. v.
Fifthly, by reason of the contrariety: faith fights against errors and heresies; it proves and judges spirits and doctrines. But hope strives against troubles and vexations, and among the evil it expects good.
Faith in divinity, is the wisdom and providence, and belongs to the doctrine. But hope is the courage and joyfulness in divinity, and pertains to admonition. Faith is the dialectica, for it is altogether prudence and wisdom; hope is the rhetorica, an elevation of the heart and mind. As wisdom without courage is futile, even so faith without hope is nothing worth; for hope endures and overcomes misfortune and evil. And as a joyous valor without understanding is but rashness, so hope without faith is spiritual presumption. Faith is the key to the sacred Scriptures, the right Cabata or exposition, which one receives of tradition, as the prophets left this doctrine to their disciples. `Tis said St Peter wept whenever he thought of the gentleness with which Jesus taught. Faith is given from one to another, and remains continually in one school. Faith is not a quality, as the schoolmen say, but a gift of God.
CCXCVIII.
Everything that is done in the world is done by hope. No husbandman would sow one grain of corn, if he hoped not it would grow up and become seed; no bachelor would marry a wife, if he hope not to have children; no merchant or tradesman would set himself to work, if he did not hope to reap benefit thereby, etc. How much more, then, does hope urge us on to everlasting life and salvation?
CCXCIX.
Faith's substance is our will; its manner is that we take hold on Christ by divine instinct; its final cause and fruit, that it purifies the heart, makes us children of God, and brings with it the remission of sins.
CCC.
Adam received the promise of the woman's seed ere he had done any work or sacrifice, to the end God's truth might stand fast - namely, that we are justified before God altogether without works, and obtain forgiveness of sins merely by grace. Whoso is able to believe this well and steadfastly, is a doctor above all the doctors in the world.
CCCI.
Faith is not only necessary, that thereby the ungodly may become justified and saved before God, and their hearts be settled in peace, but it is necessary in every other respect. St Paul says: "Now that we are justified by faith, we have peace with God through our Lord Jesus Christ."
CCCII.
Joseph of Arimathea had a faith in Christ, like as the apostles had; he thought Christ would have been a worldly and temporal potentate; therefore he took care of him as a good friend, and buried him honorably. He believed not that Christ should raise again from death, and become a spiritual and everlasting king.
CCCIII.
When Abraham shall rise again at the last day, then he will chide us for our unbelief, and will say: I had not the hundredth part of the promises which ye have, and yet I believed. That example of Abraham exceeds all human natural reason, who, overcoming the
paternal love he bore towards his only son, Isaac, was all obedient to God, and against the law of nature, would have sacrificed that son. What, for the space of three days, he felt in his breast, how his heart yearned and panted, what hesitations and trials he had, cannot be expressed.
CCCIV.
All heretics have continually failed in this one point, that they do not rightly understand or know the article of justification. If we had not this article certain and clear, it were impossible we could criticize the pope's false doctrine of indulgences and other abominable errors, much less be able to overcome greater spiritual errors and vexations. If we only permit Christ to be our Saviour, then we have won, for he is the only girdle which clasps the whole body together, as St Paul excellently teaches. If we look to the spiritual birth and substance of a true Christian, we shall soon extinguish all deserts of good works; for they serve us to no use, neither to purchase sanctification, nor to deliver us from sin, death, devil or hell.
Little children are saved only by faith, without any good works; therefore faith alone justifies. If God's power be able to effect that in one, then he is also able to accomplish it in all; for the power of the child effects it not, but the power of faith; neither is it done through the child's weakness or disability; for then that weakness would be merit of itself, or equivalent to merit. It is a mischievous thing that we miserable, sinful wretches will upbraid God, and hit him in the teeth with our works, and think thereby to be justified before him; but God will not allow it.
CCCV.
This article, how we are saved, is the chief of the whole Christian doctrine, to which all divine disputations must be directed. All the prophets were chiefly engaged upon it, and sometimes much perplexed about it. For when this article is kept fast and sure by a
constant faith, then all other articles draw on softly after, as that of the Holy Trinity, etc. God has declared no article so plainly and openly as this, that we are saved only by Christ; though he speaks much of the Holy Trinity, yet he dwells continually upon this article of the salvation of our souls; other articles are of great weight, but this surpasses all.
CCCVI.
A capuchin says: wear a grey coat and a hood, a rope round thy body, and sandals on thy feet. A cordelier says: put on a black hood; an ordinary papist says: do this or that work, hear mass, pray, fast, give alms, etc. But a true Christian says: I am justified and saved only by faith in Christ, without any works or merits of my own; compare these together, and judge which is the true righteousness.
CCCVII.
Christ says: "The spirit is willing, but the flesh is weak;" St Paul also says: the spirit willingly would give itself wholly unto God, would trust in him, and be obedient; but natural reason and understanding, flesh and blood, resist and will not go forward. Therefore our Lord God must needs have patience and bear with us. God will not put out the glimmering flax; the faithful have as yet but only the first fruits of the spirit; they have not the fulfilling, but the tenth.
CCCVIII.
I well understand that St Paul was also weak in faith, whence he boasted and said, "I am a servant of God, and an apostle of Jesus Christ." An angel stood by him at sea, and comforted him, and when he came to Rome, he was comforted as he saw the brethren come out to meet him. Hereby we see what the communion and company does of such as fear God. The Lord commanded the disciples to remain together in one place, before they received the Holy Ghost, and to comfort one another; for Christ well knew that adversaries would assault them.
CCCIX.
A Christian must be well armed, grounded, and furnished with sentences out of God's Word, that so he may stand and defend religion and himself against the devil, in case he should be asked to embrace another doctrine.
CCCX.
When at the last day we shall live again, we shall blush for shame, and say to ourselves: "fie on thee, in that thou hast not been more courageous, bold, and strong to believe in Christ, and to endure all manner of adversities, crosses, and persecutions, seeing his glory is so great. If I were now in the world, I would not stick to suffer ten thousand times more."
CCXI.
Although a man knew, and could do as much as the angels in heaven, yet all this would not make him a Christian, unless he knew Christ and believed in him. God says: "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which doth exercise lovingkindness, judgment, and righteousness," etc.
CCCXII.
The article of our justification before God is as with a son who is born heir to all his father's goods, and comes not thereunto by deserts, but naturally, or ordinary course. But yet, meantime, his father admonishes him to do such and such things, and promises him gifts to make him the more willing. As when he says to him: if thou wilt be good, be obedient, study diligently, then I will buy thee a fine coat; or, come hither to me, and I will give thee an apple. In such sort does he teach his son industry; though the whole inheritance belongs unto
him of course, yet will he make him, by promises, pliable and willing to do what he would have done.
Even so God deals with us; he is loving unto us with friendly and sweet words, promises us spiritual and temporal blessings, though everlasting life is presented unto thee who believe in Christ, by mere grace and mercy, gratis, without any merits, works, or worthynesses.
And this ought we to teach in the church and in the assembly of God, that God will have upright and good works, which he has commanded, not such as we ourselves take in hand, of our own choice and devotion, or well meaning, as the friars and priests teach in popedom, for such works are not pleasing to God, as Christ says: "In vain do they worship me, teaching for doctrines the commandments of men," etc. We must teach of good works, yet always so that the article of justification remain pure and unfalseified. For Christ neither can nor will endure any beside himself; he will have the bride alone; he is full of jealousy.
Should we teach: if thou believest, thou shalt be saved, whatsoever thou doest; that were stark naught; for faith is either false or feigned, or, though it be upright, yet is eclipsed, when people wittingly and willfully sin against God's command. And the Holy Spirit, which is given to the faithful, departs by reason of evil works done against the conscience, as the example of David sufficiently testifies.
CCCXIII.
As to ceremonies and ordinances, the kingdom of love must have precedence and government, and not tyranny. It must be a willing, not a halter love; it must altogether be directed and construed for the good and profit of the neighbor; and the greater he that governs, the more he ought to serve according to love.
CCCXIV.
The love towards our neighbor must be like the pure and chaste love between bride and bridegroom, where all faults are connived at and borne with, and only the virtues regarded.
CCCXV.
Believest thou? then thou wilt speak boldly. Speakest thou boldly? then thou must suffer. Sufferest thou? then thou shalt be comforted. For faith, the confession thereof, and the cross, follow one upon another.
Give and it shall be given unto you: this is a fine maxim, and makes people poor and rich; it is that which maintains my house. I would not boast, but I well know what I give away in the year. If my gracious lord and master, the prince elector, should give a gentleman two thousand florins, this should hardly answer to the cost of my housekeeping for one year; and yet I have but three hundred florins a year, but God blesses these and makes them suffice.
There is in Austria a monastery, which, in former times, was very rich, and remained rich so long as it was charitable to the poor; but when it ceased to give, then it became indigent, and is so to this day. Not long since, a poor man went there and solicited alms, which was denied him; he demanded the cause why they refused to give for God's sake? The porter of the monastery answered: We are become poor; whereupon the mendicant said: The cause of your poverty is this: ye had formerly in this monastery two brethren, the one named Date (give), and the other Dabitur (it shall be given you). The former ye thrust out; the other went away of himself.
We are bound to help one's neighbor three manner of ways - with giving, lending, and selling. But no man gives; every one scrapes and claws all to himself; each would willingly steal, but give nothing, and lend but upon usury. No man sells unless he can over-reach his neighbor; therefore is Dabitur gone, and our Lord God will bless us
no more so richly. Beloved, he that desires to have anything, must also give: a liberal hand was never in want, or empty.
CCCXVII.
Desert is a work nowhere to be found, for Christ gives a reward by reason of the promise. If the prince elector should say to me: Come to the court, and I will give thee one hundred florins, I perform a work in going to the court, yet I receive not the gift by reason of my work in going thither, but by reason of the promise the prince made me.
CCCXVIII.
I marvel at the madness and bitterness of Wetzell, in undertaking to write so much against the Protestants, assailing us without rhyme or reason, and, as we say, getting a case out of hedge; as where he rages against this principle of ours, that the works and acts of a farmer, husbandman, or any other good and godly Christian, if done in faith, are far more precious in the sight of God, than all the works of monks, friars, nuns, etc. This poor, ignorant fellow gets very angry against us, regarding not the works which God has commanded and imposed upon each man in his vocation, state and calling. He heeds only superstitious practices, devised for show and effect, which God neither commands nor approves of.
St Paul, in his epistles, wrote of good works and virtues more energetically and truthfully than all the philosophers; for he extols highly the works of godly Christians, in their respective vocations and callings. Let Wetzell know that David's wars and battles were more pleasing to God than the fastings and prayings even of the holiest of the old monks, setting aside altogether the works of the monks of our time, which are simply ridiculous.
CCCXIX.
I never work better than when I am inspired by anger; when I am angry, I can write, pray, and preach well, for then my whole temperament is quickened, my understanding sharpened, and all mundane vexations and temptations depart.
CCCXX.
Dr. Justus Jonas asked me if the thoughts and words of the prophet Jeremiah were Christianlike, when he cursed the day of his birth. I said: We must now and then wake up our Lord God with such words. Jeremiah had cause to murmur in this way. Did not our Saviour Christ say: "O faithless and perverse generation! How long shall I be with you, and suffer you?" Moses also took God in hand, where he said: "Wherefore hast thou afflicted thy servant? Have I conceived all this people? Have I begotten them?"
CCCXXI.
A man must needs be plunged in bitter affliction when in his heart he means good, and yet is not regarded. I can never get rid of these cogitations, wishing I had never begun this business with the pope. So, too, I desire myself rather dead than to hear or see God's Word and his servants condemned; but `tis the frailty of our nature to be thus discouraged.
They who condemn the movement of anger against antagonists, are theologians who deal in mere speculations; they play with words, and occupy themselves with subtleties, but when they are aroused, and take a real interest in the matter, they are touched sensibly.
CCCXXII.
"In quietness and in confidence shall be your strength." This sentence I expounded thus: If thou intendest to vanquish the greatest, the most abominable and wickedest enemy, who is able to do thee mischief both in body and soul, and against whom thou preparest all sorts of weapons, but canst not overcome; then know
that there is a sweet and loving physical herb to serve thee, named Patienta.
Thou wilt say: how may I attain this physic? Take unto thee faith, which says: no creature can do me mischief without the will of God. In case thou receivest hurt and mischief by thine enemy, this is done by the sweet and gracious will of God, in such sort that the enemy hurts himself a thousand times more than he does thee. Hence flows unto us, a Christian, the love which says: I will, instead of the evil which mine enemy does unto me, do him all the good I can; I will heap coals of fire upon his head. This is the Christian armor and weapon, wherewith to beat and overcome those enemies that seem to be like huge mountains. In a word, love teaches to suffer and endure all things.
CCCXXIII.
A certain honest and God-fearing man at Wittenberg, told me, that though he lived peaceably with every one, hurt no man, was ever quiet, yet many people were enemies unto him. I comforted him in this manner: Arm thyself with patience, and be not angry though they hate thee; what offence, I pray, do we give the devil? What ails him to be so great an enemy unto us? only because he has not that which God has; I know no other cause of his vehement hatred towards us. If God give thee to eat, eat; if he cause thee to fast, be resigned thereto; gives he the honors? take them; hurt or shame? endure it; casts he thee into prison? murmur not; will he make thee a king? obey him; casts he thee down again? heed it not.
CCCXXIV.
Patience is the most excellent of the virtues, and, in Sacred Writ, highly praised and recommended by the Holy Ghost. The learned heathen philosophers applaud it, but they do not know its genuine basis, being without the assistance of God. Epictetus, the wise and judicious Greek, said very well: "Suffer and abstain."
CCCXXV.
It was the custom of old, in burying the dead, to lay their heads towards the sun-rising, by reason of a spiritual mystery and signification therein manifested; but this was not an enforced law. So all laws and ceremonies should be free in the church, and not be done on compulsion, being things which neither justify nor condemn in the sight of God, but are observed merely for the sake of orderly discipline.
CCCXXVI.
The righteousness of works and hypocrisy are the most mischievous diseases born in us, and not easily expelled, especially when they are confirmed and settled upon us by use and practice; for all mankind will have dealings with Almighty God, and dispute with him, according to their human natural understanding, and will make satisfaction to God for their sins, with their own strength and selfchosen works. For my part, I have so often deceived our Lord God by promising to be upright and good, that I will promise no more, but will only pray for a happy hour, when it shall please God to make me good.
CCCXXVII.
A popish priest once once argued with me in this manner: Evil works are damned, therefore good works justify. I answered: This your argument is nothing worth; it concludes not ratione contrariorum; the things are not in connection; evil works are evil in complete measure, because they proceed from a heart that is altogether spoiled and evil; but good works, yea, even in an upright Christian, are incompletely good; for they proceed out of a weak obedience but little recovered and restored. Whoso can say from his heart, I am a sinner, but God is righteous; and who, at the point of death, from his heart can say; Lord Jesus Christ, I commit my spirit into thy hands, may assure himself of true righteousness, and that he is not of the
number of those that blaspheme God, in relying upon their own works and righteousness.
OF PRAYER
CCCXXVIII.
None can believe how powerful prayer is, and what it is able to effect, but those who have learned it by experience. It is a great matter when in extreme need, to take hold on prayer. I know, whenever I have earnestly prayed, I have been amply heard, and have obtained more than I prayed for; God, indeed, sometimes delayed, but at last he came.
Ecclesiasticus says: "The prayer of a good and godly Christian availeth more to health, than the physician's physic."
O how great a thing, how marvellous, a godly Christian's prayer is! how powerful with God; that a poor human creature should speak with God's high Majesty in heaven, and not be affrighted, but, on the contrary, know that God smiles upon him for Christ's sake, his dearly beloved Son. The heart and conscience, in this act of praying, must not fly and recoil backwards by reason of our sins and unworthiness, or stand in doubt, or be scared away. We must not do as the Bavarian did, who, with great devotion, called upon St Leonard, an idol set up in a church in Bavaria, behind which idol stood one who answered the Bavarian, and said: Fie on thee, Bavarian; and in that sort often repulsed and would not hear him, till at last, the Bavarian went away, and said: Fie on thee, Leonard.
When we pray, we must not let it come to: Fie upon thee; but certainly hold and believe, that we are already heard in that for which we pray, with faith in Christ. Therefore the ancients ably defined prayer an Accensus mentis ad Deum, a climbing up of the heart unto God.
CCCXXIX.
Our Saviour Christ as excellency as briefly comprehends in the Lord's prayer all things needful and necessary. Except under troubles, trials, and vexations, prayer cannot rightly be made. God says: "Call on me in the time of trouble;" without trouble it is only a bald prattling, and not from the heart; `tis a common saying: "Need teaches to pray." And though the papists say that God well understands all the words of those that pray, yet St Bernard is far of another opinion, who says: God hears not the words of one that prays, unless he that prays first hears them himself. The pope is a mere tormentor of the conscience. The assemblies of his greased crew, in prayer, were altogether like the croaking of frogs, which edified nothing at all; mere sophistry and deceit, fruitless and unprofitable. Prayer is a strong wall and fortress of the church; it is a godly Christian's weapon, which no man knows or finds, but only he who has the spirit of grace and of prayer.
The three first petitions in our Lord's prayer comprehend such great and celestial things, that no heart is able to search them out. The fourth contains the whole policy and economy of temporal and house government, and all things necessary for this life. The fifth fights against our own evil consciences, and against original and actual sins, which trouble them. Truly that prayer was penned by wisdom itself; none but God could have done it.
CCCXXX.
Prayer in popedom is mere tongue-threshing; not prayer, but a work of obedience. Thence a confused sea of Horae Canonicae, the howling and babbling in cells and monasteries, where they read and sing the psalms and collects, without any spiritual devotion, understanding neither the words, sentences, nor meaning.
How I tormented myself with those Horae Canonicae before the Gospel came, which by reason of much business I often intermitted, I cannot express. On the Saturdays, I used to lock myself up in my cell, and accomplish what the whole week I had neglected. But at last I was troubled with so many affairs, that I was fain often to omit also
my Saturday's devotions. At length, when I saw that Amsdorf and others derided such devotion, then I quite left it off.
From this great torment we are now delivered by the Gospel. Though I had done no more but only freed people from that torment, they might well give me thanks for it.
CCCXXXI.
We cannot pray without faith in Christ, the Mediator. Turks, Jews, and papists may repeat the words of prayer, but they cannot pray. And although the Apostles were taught this Lord's prayer by Christ, and prayed often, yet they prayed not as they should have prayed; for Christ says: "Hitherto ye have not prayed in my name;" whereas, doubtless, they had prayed much, speaking the words. But when the Holy Ghost came, then they prayed aright in the name of Christ. If praying and reading of prayer be but only a bare work, as the papists hold, then the righteousness of the law is nothing worth. The upright prayer of the godly Christian is a strong hedge, as God himself says: "And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none."
CCCXXXII.
When Moses, with the children of Israel, came to the Red Sea, then he cried with trembling and quaking; yet he opened not his mouth, neither was his voice heard on earth by the people; doubtless he cried and sighed in his heart, and said: Ah, Lord God! what course shall I now take? Which way shall I now turn myself? How am I come to this strait? No help or counsel can save us; before us is the sea; behind us are our enemies the Egyptians; on both sides high and huge mountains; I am the cause that all this people shall now be destroyed. Then answered God, and said: "Wherefore criest thou unto me?" as if God should say: What an alarm dost thou make, that the whole heavens ring! Human reason is not able to search this
passage out. The way through the Red Sea is full as broad and wide, if not wider, than Wittenberg lies from Coburg, that so, doubtless, the people were constrained in the night season to rest and to eat therein; for six hundred thousand men, besides women and children, would require a good time to pass through, though they went one hundred and fifty abreast.
CCCXXXIII.
It is impossible that God should not hear the prayers which with faith are made in Christ, though he give not according to the measure, manner, and time we dictate, for he will not be tied. In such sort dealt God with the mother of St Augustine; she prayed to God that her son might be converted, but as yet it would not be; then she ran to the learned, entreating them to persuade and advise him thereunto. She propounded unto him a marriage with a Christian virgin, that thereby he might be drawn and brought to the Christian faith, but all would not do as yet. But when our Lord God came thereto, he cam to purpose, and made of him such an Augustine, that he became a great light to the church. St James says: "Pray one for another, for the prayer of the righteous availeth much." Prayer is a powerful thing, for God has bound and tied himself thereunto.
CCCXXXIV.
Christ gave the Lord's prayer, according to the ideas of the Jews - that is, he directed it only to the Father, whereas they that pray, should pray as though they were to be heard for the Son's sake. This was because Christ would not be praised before his death.
CCCXXXV.
Justice Jonas asked Luther if these sentences in Scripture did not contradict each other; where God says to Abraham: "If I find ten in Sodom, I will not destroy it;" and where Ezekiel says: "Though these three men, Noah, Daniel, and Job, were in it, yet would I not hear," etc.; and where Jeremiah says: "Therefore pray not thou for this
people." Luther answered; No, they are not against one another; for in Ezekiel it was forbidden them to pray, but it was not so with Abraham. Therefore we must have regard to the Word; when God says: thou shalt not pray, then we may well cease.
CCCXXXVI.
When governors and rulers are enemies to God's Word, then our duty is to depart, to sell and forsake all we have; to fly from one place to another, as Christ commands. We must make for ourselves no tumults, by reason of the Gospel, but suffer all things.
CCCXXXVII.
Upright Christians pray without ceasing; though they pray not always with their mouths, yet their hearts pray continually, sleeping and waking; for the sigh of a true Christian is a prayer. As the Psalm saith: "Because of the deep sighing of the poor, I will up, saith the Lord," etc. In like manner a true Christian always carried the cross, though he feel it not always.
CCCXXXVIII.
The Lord's prayer binds the people together, and knits them one to another, so that one prays for another, and together one with another; and it is so strong and powerful that it even drives away the fear of death.
CCCXXXIX.
Prayer preserves the church, and hitherto has done the best for the church; therefore, we must continually pray. Hence Christ says: "Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you."
First, when we are in trouble, he will have us to pray; for God often, as it were, hides himself, and will not hear; yea, will not suffer
himself to be found. Then we must seek him; that is, we must continue in prayer. When we seek him, he often locks himself up, as it were, in a private chamber; if we intend to come in unto him, then we must knock, and when we have knocked once or twice, then he begins a little to hear. At last, when we make much knocking, then he opens, and says: What will ye have? Lord, say we, we would have this or that; then, say he, Take it unto you. In such sort must we persist in praying, and waken God up.
OF BAPTISM
CCCXL.
The ancient teachers ordained three sorts of baptizing; of water, of the Spirit, and of blood; these were observed in the church. The catechumens were baptized in water; others, that could not get such water-bathing, and nevertheless believed, were saved in and through the Holy Spirit, as Cornelius was saved, before he was baptized. The third sort were baptized in blood, that is, in martyrdom.
CCCXLI.
Heaven is given unto me freely, for nothing. I have assurance hereof confirmed unto me by sealed covenants, that is, I am baptized, and frequent the sacrament of the Lord's Supper. Therefore I keep the bond safe and sure, lest the devil tear it in pieces; that is, I live and remain in God's fear and pray daily unto him. God could not have given me better security of my salvation, and of the gospel, than by the death and passion of his only Son: when I believe that he overcame death, and died for me, and therewith behold the promise of the Father, then I have the bond complete. And when I have the seal of baptism and the Lord's Supper prefixed thereto, then I am well provided for.
I was asked: when there is uncertainty, whether a person has been baptized, or not, may he be baptized under a condition, as thus: If thou be not baptized, then I baptize thee? I answered: The church must exclude such baptizing, and not endure it, though there be a doubt of the previous baptizing of any person, yet he shall receive baptism, pure and simple without any condition.
CCCXLIII.
The papists, in private confession, only regard the work. There was such a running to confession, they were never satisfied; if one had forgotten to confess any thing, however trivial, which afterwards came to his remembrance, off he must be back to his confessor, and confess again. I knew a doctor in law who was so bent upon confessing, that, before he could receive the sacrament, he went three times to his confessor. In my time, while in popedom, we made our confessors weary, and they again perplexed us with their conditional absolutions; for they absolved in this manner: "I absolve and loosen thee, by reason of the merits of our Lord Jesus Christ, of the sorrow of thy heart, of thy mouth's confession, and of the satisfaction of thy works," etc. These conditions, and what pertained thereunto, were the cause of great mischief. All this we did out of fear, that thereby we might be justified and saved before God; we were s o troubled and overburdened with traditions of men, that Gerson was constrained to slacken the bridle of the conscience and ease it; he was the first who began to break out of this prison, for he wrote, that it was no mortal sin to neglect the ordinances and commandments of the church, or to act contrary to them, unless it were done out of contempt, willfully, or from a stubborn mind. These words, although they were but weak and few, yet they raised up and comforted many consciences.
Against such bondage and slavery I wrote a book on Christian liberty, showing that such strict laws and ordinances of human inventions ought not to be observed. There are now, however, certain gross, ignorant, and inexperienced fellows, who never felt such captivity, that presumptuously undertake utterly to condemn and reject all laws and ordinances.
CCCXLIV.
If a woman that had murdered her child were absolved by me, and the crime were afterwards discovered publicly, and I were examined before the judge, I might not give witness in the matter - we must make a difference between the church and temporal government.
She confessed not to me as to a man, but to Christ, and if Christ keep silence thereupon, it is my duty to keep silence also, and to say: I know nothing of the matter thereof: if Christ heard it, then may he speak of it; though, meantime, I would privately say to the woman: Thou wretch, do so no more. For, while I am not the man to speak before the seat of justice, in temporal causes, in matters touching the conscience, I ought to affright sinners with God's wrath against sin, through the law. Such as acknowledge and confess their sins, I must lift up and comfort again, by the preaching of the Gospel. We will not be drawn to their seats of justice, and markets of hatred and dissension. We have hitherto protected and maintained the jurisdiction and rights of the church, and still will do so, yielding not in the least to the temporal jurisdiction in causes belonging to doctrine and consciences. Let them mind their charge, wherewith they will find enough to do, and leave ours to us, as Christ has commanded.
CCCXLV.
Auricular confession was instituted only that people might give an account of their faith, and from their hearts confess an earnest desire to receive the holy sacrament. We force no man thereunto.
CCCXLVI.
Christ gave the keys to the church for her comfort, and commanded her servants to deal therewith according to his direction, to bind the impenitent, and to absolve them that, repenting, acknowledge and confess their sins, are heartily sorry for them, and believe that God forgives them for Christ's sake.
CCCXLVII.
It was asked, did the Hussites well in administering the sacrament to young children, on the allegation that the graces of God apply equally to all human creatures? Dr. Luther replied: they were undoubtedly wrong, since young children need not the communion for their
salvation; but still the innovation could not be regarded as a sin of the Hussites, since St Cyprian, long ago, set them the example.
CCCXLVIII.
Does he to whom the sacrament is administered by a heretic, really receive the sacrament? Yes, replied Dr. Luther: if he be ignorant that the person administering is a heretic. The sacramentarians reject the body of Christ: the anabaptists baptism, and therefore they cannot efficiently baptize; yet if a person apply to a sacramentarian, not knowing him as such, and receive from him the sacrament, himself believing it to be the veritable body of Christ, it is the veritable body of Christ that he actually receives.
CCCXLIX.
The anabaptists cavil as to how the salvation of man is to be effected by water. The simple answer is, that all things are possible to him who believes in God Almighty. If, indeed, a baker were to say to me: "This bread is a body, and this wine is blood," I should laugh at him incredulously. But when Jesus Christ, the Almighty God, taking in his hand bread and wine, tells me: "This is my body and my blood," then we must believe, for it is God who speaks - God who with a word created all things.
CCCL.
It was asked whether, in a case of necessity, the father of a family might administer the Lord's supper to his children or servants. Dr. Luther replied, "By no means, for he is not called thereto, and they who are not called, may not preach, much less administer the sacrament. `Twould lead to infinite disorder, for many people would then wholly dispense with the ministers of the church."
CCCLI.
When Jesus Christ directed his apostles to go and instruct and baptize all nations, he meant not that children should be excluded: the apostles were to baptize all the Gentiles, young or old, great or small. The baptism of children is distinctly enjoined in Mark x. 14: "The kingdom of God is of little children." We must not loot at this text with the eyes of a calf, or of a cow vaguely gaping at a new gate, but do with it as at court we do with the prince's letters, read it and weigh it, and read it and weigh it again and again, with our most earnest attention.
CCCLII.
The papists say that `twas Pope Melchiades baptized the emperor Constantine, but this is fiction. The emperor Constantine was baptized at Nicomedia, by Eusebius, bishop of that town, in the sixtyfifth year of his life, and the thirty-third of his reign.
CCCLIII.
The anabaptists pretend that children, not as yet having reason, ought not to receive baptism. I answer: That reason in no way contributes to faith. Nay, in that children are destitute of reason, they are all the more fit and proper recipients of baptism. For reason is the greatest enemy that faith has: it never comes to the aid of spiritual things, but - more frequently than not - struggles against the Divine Word, treating with contempt all that emanates from God. If God can communicate the Holy Ghost to grown persons, he can, a fortiori, communicate it to young children. Faith comes of the Word of God, when this is heard; little children hear that Word when they receive baptism, and therewith they receive also faith.
CCCLIV.
Some one sent to know whether it was permissible to use warm water in baptism? The Doctor replied: "Tell the blockhead that water, warm or cold, is water."
CCCLV.
In 1541, Doctor Menius asked Doctor Luther, in what manner a Jew should be baptized? The Doctor replied: You must fill a large tub with water, and, having divested the Jew of his clothes, cover him with a while garment. He must then sit down in the tub, and you must baptize him quite under the water. The ancients, when they were baptized, were attired in white, whence the first Sunday after Easter, which was peculiarly consecrated to this ceremony, was called dominica in albis. This garb was rendered the more suitable, from the circumstance that it was, as now, the custom to bury people in a white shroud; and baptism, you know, is an emblem of our death. I have no doubt that when Jesus was baptized in the river Jordon, he was attired in a white robe. If a Jew, not converted at heart, were to ask baptism at my hands, I would take him on to the bridge, tie a stone round his neck, and hurl him into the river; for these wretches are wont to make a jest of our religion. Yet, after all, water and the Divine Word being the essence of baptism, a Jew, or any other, would be none the less validly baptized, that his own feelings and intentions were not the result of faith.
OF THE SACRAMENT OF THE
LORD'S SUPPER
CCCLVI.
The blindness of the papists is great and mischievous; for they will neither believe the Gospel nor yield thereunto, but boast of the church and say: She has power to alter and to do what she pleases; for, say they, Christ gave his body to his disciples in the evening after supper; but we receive it fasting, therefore we may, according to the church's ordinance, detain the cup from the laity. The ignorant wretches are not able to distinguish between the cup, which pertains to the substance of the sacrament, and fasting, which is an accidental, carnal thing, of no weight at all. The one has God's express word and command, the other consists in our will and choice. We urge the one, because God has commanded it; the other we leave to the election of the will, though we better like it to be received fasting, out of honor and reverence.
CCCLVII.
It is a wonder how Satan brought into the church, and ordained, but one kind of the sacrament to be received. I cannot call to mind that ever I read how, whence, or for what cause it was so altered. It was first so ordained in the council of Constance, where nothing, however, is pleaded but only the custom.
CCCLVIII.
The papists highly boast of their power and authority, which they would willingly confirm with this argument: the apostles altered baptism; therefore, say they, the bishops have power to alter the sacrament of the Lord's supper. I answer: admit that the apostles altered something; yet there is a great difference between an apostle
and a bishop; an apostle was called immediately by God with gifts of the Holy Ghost; but a bishop is a person selected by man, to preach God's words, and ordain servants of the church in certain places. So, though the apostles had this power and authority, yet the bishops have not. Although Elijah slew Baal's priests and the false prophets, it is not permitted that every priest shall do the like. Hence St Paul makes this difference: "Some hath he given to be apostles, some teachers, some to be pastors and ministers," etc. Among the apostles was no supremacy or ruling; none was greater or higher in office than another; they were all equal, the one with the other. The definition as to the supremacy and rule of St Peter above other bishops is false; it reaches further than they define it; they conclude thus: the pope's power and authority is the highest; he may ordain servants, alter kingdoms and governments, depose some emperors and kings and enthrone others. But we are in nowise to allow of such definitions; for every definition must be direct and proper, set down plain and clear; so that neither more nor less may in the definition be contained, than that which is described and defined.
CCCLXIX.
They that as yet are not well informed, but stand in doubt, touching the institution of the sacrament, may receive it under one kind; but those that are certain thereof, and yet receive it under one kind, act wrongfully and against their consciences.
CCCLX.
What signifies it to dispute and wrangle about the abominable idolatry of elevating the sacrament on high to show it to the people, which has no approbation of the Fathers, and was introduced only to confirm the errors touching the worship thereof, as though bread and wine lost their substance, and retained only the form, smell, taste. This the papists call transsubstantiation, and darken the right use of the sacrament; whereas, even in popedom, at Milan, from
Ambrose's time to the present day, they never held or observed in the mass either canon or elevation, or the Dominus vobiscum.
CCCLXI.
The elevation of the sacrament was taken out of the Old Testament; the Jews observed two forms, the one called Thruma, the other Trumpha; Thruma was when they took an offering out of a basket, and lifted it up above them (like as they now lift up the oblate), and showed the same to our Lord God, after which they either burned or ate it: Trumpha, was an offering which they lifted not up above them, but showed it towards the four corners of the world, as the papists, in the mass, make crosses and other apish toys, towards the four corners of the world.
When I first began to celebrate mass in popedom, and to make such crossings with marvellous twistings of the fingers, and could not rightly hit the way, I said: "Mary, God's mother, how am I plagued with the mass, and especially with the crossings." Ah, Lord God! we were in those times poor plagued people, and yet it was nothing but mere idolatry. They terrified some in such sort with the words of consecration, especially good and godly men who meant seriously, that they trembled and quaked at the pronouncing of these words: Hoc est corpus meum, for they were to pronounce them, sine ulla hesitatione; he that stammered, or left out but one word, committed a great sin. Moreover, the words were to be spoken, without any abstraction of thought, in such a way, that only he must hear them that spake them, and none of the people standing by. Such an honest friar was I fifteen years together; the Lord of his mercy forgive me. The elevation is utterly to be rejected by reason of the adoring thereof. Some churches, seeing we have put down the elevation, have followed us therein, which gives me great satisfaction.
CCCLXII.
The operative cause of the sacrament is the Word and institution of Christ, who ordained it. The substance is bread and wine, prefiguring the true body and blood of Christ, which is spiritually received by faith. The final cause of instituting the same, is the benefit and the fruit, the strengthening of our faith, not doubting that Christ's body and blood were given and shed for us, and that our sins by Christ's death certainly are forgiven.
CCCLXIII.
Question was made touching the words "given for you," whether they were to be understood of the present administering, when the sacrament is distributed, or of when it was offered and accomplished on the cross? I said: I like it best when they are understood of the present administering, although they may be understood as fulfilled on the cross; it matter not that Christ says: "Which is given for you," instead of: "which shall be given for you:" for Christ is Hodie et Heri, to-day and yesterday. I am, says Christ, he that doeth it. Therefore, I approve that Datur be understood in such manner, that it show the use of the work. It was likewise asked, whether honor and reverence were to be shown to the sacrament? I said: When I am at the altar, and receive the sacrament, I bow my knees in honor thereof; but in bed I receive it lying.
They that do not hold the sacrament as Christ instituted it, have no sacrament. All papists do not, therefore they have no sacrament; for they receive not the sacrament, but offer it. Moreover, they administer but one kind, contrary to Christ's work and ordinance, and not man's. The papists err in attributing to the sacrament, that it justifies, ex opere operato, when the work is fulfilled.
CCCLXV.
These words, "Drink ye all of it," concern, say the papists, only the priests. Then these words must also concern only the priests, where Christ says: "Ye are clean, but not all," that is, all the priests.
OF THE CHURCH
CCCLXVI.
The true church is an assembly or congregation depending on that which does not appear, nor may be comprehended in the mind, namely, God's Word; what that says, they believe without addition, giving God the honor.
CCCLXII.
We tell our Lord God plainly, that if he will have his church, he must maintain and defend it; for we can neither uphold nor protect it; if we could, indeed, we should become the proudest asses under heaven. But God says: I say it, I do it; it is God only that speaks and does what he pleases; he does nothing according to the fancies of the ungodly, or which they hold for upright and good.
CCCLXVIII.
The great and worldly-wise people take offence at the poor and mean form of our church, which is subject to many infirmities, transgressions, and sects, wherewith she is plagued; for they say the church should be altogether pure, holy, blameless, God's dove, etc. And the church, in the eyes and sight of God, has such an esteem; but in the eyes and sight of the world, she is like unto her bridegroom, Christ Jesus, torn, spit on, derided, and crucified.
The similitude of the upright and true church and of Christ, is a poor silly sheep; but the similitude of the false and hypocritical church, is a serpent, an adder.
CCCLXIX.
Where God's word is purely taught, there is also the upright and true church; for the true church is supported by the Holy Ghost, not by succession of inheritance. It does not follow, though St Peter had been bishop at Rome, and at the same time Christian communion had been at Rome, that, therefore, the pope and the Romish church are true; for if that should be of value or conclusive, then they must needs confess that Caiaphas, Annas, and the Sadducees were also the true church; for they boasted that they were descended from Aaron.
CCCLXX.
It is impossible for the Christian and true church to subsist without the shedding of blood, for her adversary, the devil, is a liar and a murderer. The church grows and increases through blood; she is sprinkled with blood; she is spoiled and bereaved of her blood; when human creatures will reform the church, then it costs blood.
CCCLXXI.
The form and aspect of the world is like a paradise; but the true Christian church, in the eye of the world, is foul, deformed, and offensive; yet, nevertheless, in the sight of God, she is precious, beloved, and highly esteemed. Aaron, the high priest, appeared gloriously in the temple, with his ornaments and rich attire, with odoriferous and sweet-smelling perfumes; but Christ appeared most mean and lowly.
Wherefore I am not troubled that the world esteems the church so meanly; what care I that the usurers, the nobility, gentry, citizens, country-people, covetous men, and drunkards, condemn and esteem me as dirt? In due time, I will esteem them as little. We must not suffer ourselves to be deceived or troubled as to what the world thinks of us. To please the good is our virtue.
CCCLXXII.
The church is misery on earth, first, that we may keep in mind we are banished servants, and exiled out of Paradise for Adam's sake. Secondly, that we may always remember the misery of the Son of God, who, for our sake, was made man, walked in this vale of misery, suffered for us, died, and rose again from the dead, and so brought us again to our paternal home, whence we were driven. Thirdly, that we may remember our habitation is not of this world, but that we are here only as strangers and pilgrims; and that there is another and everlasting life prepared for us.
CCCLXXIII.
The very name, the church, is the highest argument and proof of all hypocrites. The pharisees, the scribes, yea, the whole senate of Jerusalem, cried out against Stephen, and said: "This man ceaseth not to speak blasphemous words against this holy place and the law." Cain, Ishmael, Saul, the Turks, and Jews, bore and do bear the name and title of the church. But Moses finely solves this agreement: "They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities; and I will move them to jealousy with those which are not a people: I will provoke them to anger with a foolish nation." Here was quid pro quo; as if God should say: "Could ye find in your hearts to forsake me? so can I again forsake you;" for God and nation, the Word and the church, are correlativea;" the one cannot be without the other.
CCCLXXIV.
The amaranth is a flower that grows in August; it is more a stalk than a flower, is easily broken off, and grows in joyful and pleasant sort; when all other flowers are gone and decayed, then this, being sprinkled with water, becomes fair and green again; so that in winter they used to make garlands thereof. It is called amaranth from this, that it neither withers nor decays.
I know nothing more like unto the church than this flower, amaranth. For although the church bathes her garment in the blood of the Lamb, and is colored over with red, yet she is more fair, comely, and beautiful than any state and assembly upon the face of the earth. She alone is embraced and beloved of the Son of God, as his sweet and amiable spouse, in whom only he takes joy and delight, and whereupon his heart alone depends; he utterly rejects and loathes others, that condemn or falsify his gospel.
Moreover, the church willingly suffers herself to be plucked and broken off, that is, she is loving, patient, and obedient to Christ her bridegroom in the cross; she grows and increases again, fair, joyful, and pleasant, that is, she gains the greatest fruit and profit thereby; she learns to know God aright, to call upon him freely and undauntedly, to confess his word and doctrine, and produces many fair and glorious virtues.
At last, the body and stalk remain whole and sound, and cannot be rooted out, although raging and swelling be made against some of the members, and these be torn away. For like as the amaranth never withers or decays, even so, the church can never be destroyed or rooted out. But what is most wonderful, the amaranth has this quality, that when it is sprinkled with water, and dipped therein, it becomes fresh and green again, as if it were raised and wakened from the dead. Even so likewise the church will by God be raised and wakened out of the grace, and become living again; will everlastingly praise, extol, and laud the Father of our Lord and Saviour Jesus Christ, his Son and our Redeemer, together with the Holy Ghost. For though temporal empires, kingdoms, and principalities have their changings, and like flowers soon fall and fade away, this kingdom, which is so deep-rooted, by no power can be destroyed or wasted, but remains eternally.
CCCLXXV.
An olive tree will live and bear fruit two hundred years; `tis an image of the church; oil symbolizes the gentle love of the Gospel, as wine emblems the doctrine of the law. There is such a natural unity and affinity between the vine and the olive tree, that when the branch of a vine is grafted upon an olive tree, it bears both grapes and olives. In like manner, when the church, which is God's Word, is planted in people's hearts, then it teaches both the law and the Gospel, using both doctrines, and from both winning fruit. The chestnut tree, in that it produces all the better fruit when it is soundly beaten, shadows forth man submissive to the law, whose actions are not agreeable to God, until he has been tried by tribulation. The lemon tree, with its fruit, figures Christ; the lemon tree has the property of bearing fruit at all seasons; when its fruits are ripe, they drop off, and are succeeded by a fresh growth; and this fruit is a sure remedy against poison. Jesus Christ, when his ministers and champions depart from earth, replaces them by others; his produce is ever growing, and it is a sure remedy against the poison of the devil.