Part 7
CCCLXXVI.
I much marvel that the pope extols his church at Rome as the chief, whereas the church at Jerusalem is the mother; for there the doctrine was first revealed, and set forth by Christ, the son of God himself, and by his apostles. Next was the church at Antioch, whence the Christians have their name. Thirdly, was the church at Alexandria; and still before the Romish were the churches of the Galatians, of the Corinthians, Ephesians, of the Philippians, etc. Is it so great a matter that St Peter was at Rome? which, however, has never yet been, nor ever will be proved, whereas our blessed Saviour Christ himself, was at Jerusalem, where all the articles of our Christian faith were made; where St James received his orders, and was bishop, and where the pillars of the church had their seat.
CCCLXXVII.
The papists rely upon this: the church cannot err; we are the church, ergo, we cannot err. To the major, I make this answer: true, the church cannot err in doctrine, but in works and actions she may easily err, yea, and often does err; and therefore she prays: "Forgive us our trespasses," etc. The minor I utterly deny. Therefore when they argue and say: What the church teaches uprightly and pure, is true, this we admit; but when they argue and say: what the church does is upright and true, this we deny.
CCCLXXVIII.
Many boast of their title to the church, whereas they know not the true church; the holy prophets much opposed the false church. The prophet Isaiah, in the beginning of his first chapter, describes two sorts of churches. The upright and true church is a very small heap and number, of little or no esteem, and lying under the cross. But the false church is pompous, boasting, and presuming; she flourishes, and is held in high repute, like Sodom, of which St Paul complains, Romans viii. and ix. The true church consists in God's election and calling; she is powerful and strong in weakness.
CCCLXXIX.
One of the juggling of the sophists, wherewith the ungodly wretches deceive simple people, is this: a kingdom, say they, which is plagued and tormented, is a temporal kingdom. The Christian church is plagued and tormented: ergo, Christ's kingdom is a temporal kingdom. But I answer them: No, not so; the kingdom of Christ is not plagued, but our bodies, by reason of our sins, are plagued and tormented. As St Paul says: "We must through much tribulation enter into the kingdom of God." He says not that the kingdom of God suffers externally. It is equally false when they say, God is love, God justifies, therefore love justifies.
Such, and the like fallacies, may sometimes puzzle even understanding minds, well exercised and practiced; therefore we
must take time to answer them, for every one cannot so suddenly detect them.
OF EXCOMMUNICATION
CCCLXXX.
The ungodly have great power, riches, and respect; on the contrary, we, the true and upright Christians, have but only one poor, silly, and condemned Christ. Temporal things, money, wealth, reputation, and power they have already; they care nothing for Christ. We say to them: Ye are great lords on earth, we, lords in heaven; ye have the power and riches on earth, we, heavenly treasure, namely, God's Word and command; we have baptism, and the sacraments of the Lord's Supper, which is an office celestial. If any man among us, with the name of a Christian, will exercise unjust power, insolence, and wickedness, willfully, then we excommunicate such a person, so that he shall not be present at the baptizing of children, nor shall be partaker of the holy communion, nor have conversation with other Christians. But if he abandon and forsake the name of a Christian, and give up his profession, then we are willing with patience to suffer his tyranny, insolence, and usurped power; we are content to let him go like the heathen, or Jews, or Turks, and so commit our cause to God.
CCCLXXXI.
Our dealing and proceeding against the pope is altogether excommunication, which is simply the public declaration that a person is disobedient to Christ's Word. Now we affirm in public, that the pope and his retinue believe not; therefore we conclude that he shall not be saved, but be damned. What is this, but to excommunicate him? Briefly, to put Christ's Word in execution, and to accomplish and execute his command, this is excommunication.
CCCLXXXII.
I will proceed with excommunication after this manner first, when, I myself have admonished an obstinate sinner then I will send unto him two persons, as two chaplains, or two of the aldermen of the town, two church wardens, or two honest men of the assembly; if then he will not be reformed, but still runs on in stubbornness, and persist in his sinful life, I will declare him openly to the church in this manner: Loving friends, I declare unto you, that N. N. has been admonished, first by myself in private; afterwards also by two chaplains; thirdly, by two aldermen, or two church wardens, as it may be, yet he will not desist from his sinful kind of life; wherefore, I earnestly desire you to assist, and advise you to kneel down with me, and let us pray against him, and deliver him over to the devil, etc.
Hereby we should doubtless prevail so far, that people would not live in such public sin and shame; for this would be a strict excommunication, not like the pope's money-bulls, profitable to the church. When the person were reformed and converted, we might receive him into the church again.
CCCLXXXIII.
Christ will have that a sinner be first warned and admonished, not only once or twice by private and single persons not in office, but also by them that are in office of public preaching, before the severe sentence of excommunication be published and declared. But while the ministry of the Word calls to the Lord's Supper all such of the faithful as repent of their sins, and admits them to the bosom of Christ's church, it must justly reject the hardened impenitent, and abandon them to the judgments of God, excluding them here from the society of the faithful, and, should they die in their sins, from Christian burial.
CCCLXXXIV.
Nothing would more hinder excommunication than for men to do what pertains to a Christian. Thou hast a neighbor whose life and
conversation is well known unto thee, but unknown to thy preacher or minister: When thou seest this neighbor growing rich by unlawful dealing, living lasciviously, in adultery, etc.; that he governs his house and family negligently, etc.; then thou oughtest, Christian-like to warn and earnestly admonish him to desist from his sinful courses, to have a care of his salvation, and to abstain from giving offence. Oh, how holy a work wouldst then thou perform, didst thou in this way win thy neighbor! But I pray, who does this? for, first, truth is a hateful thing; he that, in these times, speaks the truth, procures hatred. Therefore, thou wilt rather keep thy neighbor's friendship and good will, especially when he is rich and powerful, by holding thy peace and keeping silence, and conniving, than incur his displeasure and make him thy adversary.
Again, we have less excommunication now, forasmuch as in some sort we are all subject to blaspheming alike, and therewith are stained; so that we are afraid to pull out the mote we see in our neighbor's eye, lest we be hit in the teeth with the beam that appears in our own.
But the chief cause why excommunication is fallen, is that the number of upright and true Christians in every place is very small; for, if from our hearts we loved and practiced true and upright godliness and God's Word, as we all ought, then we should regard the command of Christ our blessed Saviour for above all the wealth, welfare, or favor for this temporal life. For this command of Christ, touching the admonishing and warning a sinning brother, is even as necessary as this: "Thou shalt do no murder, thou shalt not commit adultery, not steal," etc., seeing that when, either out of fear or for some other worldly respect, thou omittest this admonition, there depends thereon, not thy neighbor's body and goods, but the salvation of his soul.
CCCLXXXV.
Take heed, I say, that in any case thou condemn not the communication of the true church; a contempt certainly involving the displeasure of God; for Christ says: "Verily I say unto you, what ye bind on earth, shall be also bound in heaven," etc. The pope, however, in his tyranny, abuses the power of excommunication. If a poor man, at a certain appointed day, cannot make payment of the taxation the pope imposes upon him, he is excommunicated; and in the same way he thunders his bulls and his excommunications against us, because we avow the all-saving doctrine of the Gospel; yet our Saviour Christ comforts us, saying: "Happy are ye when men revile and persecute you for my sake, and speak all manner of evil against you," etc. And again; "They will excommunicate you or put you out of the synagogue."
Most assuredly the pope's bull is not Christ's excommunication, by reason it is not done or taken in hand according to Christ's institution; it is of no value in heaven, but to him, who thus abuses it against Christ's command, it brings most sure and certain destruction, for it is a sin wherewith God's name is blasphemed.
CCCLXXXVI.
Like as this external and visible excommunication is used against those only that live in public sins, even so the hidden and invisible excommunication, which is not of men, or done by men visibly, but is of God himself, and done by him only, often excludes from the kingdom of Christ, invisibly, persons whom we take to be fair, upright, good, and honest Christians. For God judges not according to outward works or kind of life, as men do, but views the heart; he judges hypocrites whom the church can neither judge nor punish; the church judges not what is hidden and invisible.
All are not stained so grossly with open offences, that we can tax them in public, as were fitting, with any one particular sin and transgression. For although many covetous persons, adulterers, etc., are among us, yet they proceed so craftily, and in such sort act their
sins, that we can not detect them. Yet although such be with us in the church, among the Christian assembly, hear sermons and God's Word, and, with upright and godly Christians, receive the holy sacrament, yet, de facto, they are excommunicated by God, by reason they live in sin against their own consciences, and amend not their lives. Such sinners may deceive men, but they cannot deceive God; he at the day of judgment will cause his angels to gather all offenders together, and will cast them into unquenchable fire.
CCCLXXXVII.
Christ says: "Receive ye the Holy Ghost, whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." And "If thy brother shall trespass against thee, go and tell him his fault between thee, and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more," etc.; and "If he shall neglect to hear them, tell it unto the church. But if he neglect to hear the church, let him be unto thee as an heathen man, and a publican." And St Paul: "If any man that is called a brother be a fornicator, or covetous, or an idolder, or a railer, or a drunkard, or an extortioner, with such an one, eat not, etc.; put away from you that wicked person." Also: "If there come any to you, and bring not this doctrine, receive him not unto your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds."
These, and such like sentences, are the unchangeable will, decrees, and ordinances of the high Majesty of God; we have no power to alter or omit them, much less to abolish them; but on the contrary, have earnest command, with true diligence to hold thereunto, disregarding the power or reputation of any person whatsoever. And although excommunication in popedom has been and is shamefully abused, and made a mere torment, yet we must not suffer it to fall, but make a right use of it, as Christ has commanded, to the raising of the church, not to exercise tyranny, as the pope has done.
OF PREACHERS AND PREACHING
CCCLXXXVIII.
Some there are that rail at the servants of God, and say: What though the Word and sacraments be upright and the truth, as indeed they be, when God speaks of them; `tis not therefore God's Word when a man talks thereof.
CCCLXXXIX.
Divinity consists in use and practice, not in speculation and meditation. Every one that deals in speculations, either in household affairs or temporal government, without practice, is lost and nothing worth. When a tradesman makes his account, how much profit he shall reap in the year, but puts nothing in practice, he trades in vain speculations, and finds afterwards that his reckoning comes far too short. And thus it goes also with speculating divines, as is seen to this day, and as I know by experience.
CCCXC.
No man should undertake anything, except he be called thereunto. Calling is two-fold; either divine, which is done by the highest power, which is of faith; or else it is calling of love, which is done by one's equal, as when one is desired by one's friend to preach a sermon. Both vocations are necessary to secure the conscience.
Young people must be brought up to learn the Holy Scriptures; when such of them as know they are designed for the ministry present themselves and offer their service, upon a parish falling void, they do not intrude themselves, but are as a maid who, being arrived at woman's estate, when one makes suit to marry her, may do it, with a good and safe conscience towards God and the world. To thrust out another is to intrude; but when in the church a place is void, and
thou sayest: I will willingly supply it, if ye please to make use of me; then thou art received, it is a true vocation and calling. Such was the manner of Isaiah, who said: "Here I am; send me." He came of himself when he heard they stood in need of a preacher; and so it ought to be; we must look whether people have need of us or no, and then whether we be desired or called.
CCCXCII.
To the poor is the Gospel declared, for the rich regard it not. If the pope maintained us not with that he has got, though much against his will, we might even starve for want of food. The pope has swallowed stolen goods, and must spew them all up again, as Job says: he must give them to those, to whom he wishes evil. Scarce the fiftieth part is applied to the profit of the church; the rest he throws away; we obtain but the fragments under the table. But we are assured of better wages after this life; and, truly, if our hope were not fixed there, we were of all people the most miserable.
CCCXCIII.
I would not have preachers torment their hearers, and detain them with long and tedious preaching, for the delight of hearing vanishes therewith, and the preachers hurt themselves.
CCCXCIV.
One asked me: Which is greater and better - to strive against adversaries, or to admonish and lift up the weak? I answered: Both are very good and necessary; but the latter is somewhat preferable; the weak, by striving against the adversaries, are also edified and bettered - both are God's gifts. He that teaches, attend his teaching; he that admonishes, attend his admonishing.
CCCXCV.
Dr. Forsteim asked Luther whence the art proceeded of speaking so powerfully, that both God-fearing and ungodly people were moved? He answered: it proceeds from the first commandment of God: "I am the Lord thy God;" i.e. against the ungodly I am a strong and jealous God, towards the good and godly a merciful God; I do well and show mercy to them, etc. For he will have us preach hell-fire to the proud and haughty, and paradise to the godly, reprove the wicked, and comfort the good, etc. The instruments and work-tools of God are different, even as one knife cuts better than another. The sermons of Dr. Cordatus and Dr. Cruciger are taken more to heart than the preaching of many others.
CCCXCVI.
The world can well endure all sorts of preachers except us, whom they will not hear; in former times they were forced, under popedom, to hear the ungodly tyrants, and to carry those on their shoulders that plagued them in body and soul, in wealth and honor. But us, who by God's command reprove them, they will not hear; therefore the world must go to rack. We must vanish by reason of poverty, but the papists, by reason of punishment; their goods are not of proof, and are rejected of God.
CCCXCVII.
A good preacher should have these properties and virtues: first, to teach systematically; secondly, he should have a ready with; thirdly, he should be eloquent; fourthly, he should have a good voice; fifthly, a good memory; sixthly, he should know when to make an end; seventhly, he should be sure of his doctrine; eightly, he should venture and engage body and blood, wealth and honor, in the Word; ninthly, he should suffer himself to be mocked and jeered of every one.
CCCXCVIII.
The defects in a preacher are soon spied; let a preacher be endued with ten virtues, and but one fault, yet this one will eclipse and darken all his virtues and gifts, so evil is the world in these times. Dr. Justus Jonas has all the good virtues and qualities a man may have; yet merely because he hums and spits, the people cannot bear that good and honest man.
CCCXCIX.
Luther's wife said to him: Sir, I heard your cousin, John Palmer, preach this afternoon in the parish church, whom I understood better than Dr. Palmer, though the Doctor is held to be a very excellent preacher. Luther answered: John Palmer preaches as ye women use to talk; for what comes into your minds, ye speak. A preacher ought to remain by the text, and deliver that which he has before him, to the end people may well understand it. But a preacher that will speak every thing that comes in his mind, is like a maid that goes to market, and meeting another maid, makes a stand, and they hold together a goods-market.
CCCC.
An upright shepherd and minister must improve his flock by edification, and also resist and defend it; otherwise, if resisting he absent, the wolf devours the sheep, and the rather, where they be fat and well fed. Therefore St Paul presses it home upon Titus, that a bishop by sound doctrine should be able both to exhort and to convince gainsayers; that is, to resist false doctrine. A preacher must be both soldier and shepherd. He must nourish, defend, and teach; he must have teeth in his mouth, and be able to bite and to fight.
There are many talking preachers, but there is nothing in them save only words; they can talk much, but teach nothing uprightly. The world has always had such Thrasos, such boasting throat-criers.
CCCCI.
I know of no greater gift than that we have, namely, harmony in doctrine, so that throughout the principalities and imperial cities of Germany, they teach in conformity with us. Though I had the gifts to raise the dead, what were it, if all other preachers taught against me? I would not exchange this concord for the Turkish empire.
CCCCII.
God often lays upon the necks of haughty divines all manner of crosses and plagues to humble them; and therein they are well and rightly served; for they will have honor, whereas this only belongs to our Lord God. When we are found true in our vocations and calling, then we have reaped honor sufficient, though not in this life, yet in that to come; there we shall be crowned with the unchangeable crown of honor, "which is laid up for us." Here on earth we must seek for no honor, for it is written: Woe unto you when men shall bless you. We belong not to this life, but to another far better. The world loves that which is its own; we must content ourselves with that which it bestows upon us, scoffing, flouting, and contempt. I am sometimes glad that my scholars and friends are pleased to give me such wages; I desire neither honor nor crown here on earth, but I will have compensation from God, the just judge in heaven.
From the year of our Lord 1518, to the present time, every Maunday Thursday, at Rome, I have been by the pope excommunicated and cast into hell; yet I still live. For every year, on Maunday Thursday, all heretics are excommunicated at Rome, among whom I am always put first and chief. This do they on that blessed, sanctified day, whereas they ought rather to render thanks to God for the great benefit of his holy supper, and for his bitter death and passion. This is the honor and crown we must expect and have in this world. God sometimes can endure honor in lawyers and physicians; but in divines he will no way suffer it; for a boasting and an ambitious preacher soon condemns Christ, who with his blood has redeemed poor sinners.
CCCCIII.
A preacher should needs know how to make a right difference between sinners, between the impenitent and confident, and the sorrowful and penitent; otherwise the whole Scripture is locked up. When Amsdorf began to preach before the princes at Schmalcalden, with great earnestness he said: The gospel belongs to the poor and sorrowful, and not to you princes, great persons and courtiers that live in continual joy and delight, in secureness, void of all tribulation.
CCCCIV.
A continual hatred is between the clergy and laity, and not without cause; for the unbridled people, citizens, gentry, nobility, yea, and great princes also, refuse to be reproved. But the office of a preacher is to reprove such sinners as lie in open sin, and offend against both the first and second table of God's commandments; yet reproof is grievous for them to hear, wherefore they look upon the preachers with sharp eyes
CCCCV.
To speak deliberately and slowly best becomes a preacher; for thereby he may the more effectually and impressively deliver his sermon. Seneca writes of Cicero, that he spake deliberately from the heart.
CCCCVI.
God in the Old Testament made the priests rich; Annas and Caiaphas had great revenues. But the ministers of the Word, in which is offered everlasting life and salvation by grace, are suffered to die of hunger and poverty, yea, are driven and hunted away.
CCCCVII.
We ought to direct ourselves in preaching according to the condition of the hearers, but most preachers commonly fail herein; they preach that which little edifies the poor simple people. To preach plain and simply is a great art: Christ himself talks of tilling ground, of mustard-seed, etc.; he used altogether homely and simple similitudes.
CCCCVIII.
When a man first comes into the pulpit, he is much perplexed to see so many heads before him. When I stand there I look upon none, but imagine they are all blocks that are before me.
CCCCIX.
I would not have preachers in their sermons use Hebrew, Greek, or foreign languages, for in the church we ought to speak as we use to do at home, the plain mother tongue, which every one is acquainted with. It may be allowed in courtiers, lawyers, advocates, etc., to use quaint, curious words. Doctor Staupitz is a very learned man, yet he is a very irksome preacher; and the people had rather hear a plain brother preach, that delivers his words simply to their understanding, than he. In churches no praising or extolling should be sought after. St Paul never used such high and stately words, as Demosthenes and Cicero did, but he spake, properly and plainly, words which signified and showed high and stately matters, and he did well.
CCCCX.
If I should write of the heavy burthen of a godly preacher, which he must carry and endure, as I know by mine own experience, I should scare every man from the office of preaching. But I assure myself that Christ at the last day will speak friendly unto me, though he speaks very unkindly now. I bear upon me the malice of the whole world, the hatred of the emperor, of the pope, and of all their retinue. Well, on
in God's name; seeing I am come into the lists, I will fight it out. I know my quarrel and cause are upright and just.
CCCCXI.
It is a great thing to be an upright minister and preacher; if our Lord God himself drove it not forward, there would but little good ensue. Preachers must be endued with a great spirit, to serve people in body and soul, in wealth and honor, and yet, nevertheless, suffer and endure the greatest danger and unthankfulness. Hence Christ said to Peter thrice: "Peter, lovest thou me?" Afterwards he said: "Feed my sheep;" as if to say: Peter, if thou wilt be an upright shepherd, and careful of souls, then thou must love me; otherwise, it is impossible for thee to be an upright and a careful shepherd; thy love to me must do the deed.
CCCCXII.
Our manner of life is as evil as is that of the papists. Wickliffe and Huss assailed the immoral conduct of papists; but I chiefly oppose and resist their doctrine; I affirm roundly and plainly, that they preach not the truth. To this am I called; I take the goose by the neck, and set the knife to its throat. When I can show that the papists doctrine is false, which I have shown, then I can easily prove that their manner of life is evil. For when the word remains pure, the manner of life, though something therein be amiss, will be pure also. The pope has taken away the pure word and doctrine, and brought in another word and doctrine, which he has hanged upon the church. I shook all popedom with this one point, that I teach uprightly, and mix up nothing else. We must press the doctrine onwards, for that breaks the neck of the pope. Therefore the prophet Daniel rightly pictured the pope, that he would be a king that would do according to his own will, that is, would regard neither spirituality nor temporality, but say roundly: Thus and thus will I have it. For the pope derives his institution neither from divine nor from human right; but is a self-chosen human creature and intruder. Therefore
the pope must needs confess, that he governs neither by divine nor human command. Daniel calls him a god, Maosim; he had almost spoken it plainly out, and said Mass, which word is written, Deut. xxvi. St Paul read Daniel thoroughly, and uses nearly his words, where he says: The son of perdition will exalt himself above all that is called God, or that is worshipped, etc., 2 Thes. ii.
CCCCXIII.
The humility of hypocrites is, of all pride, the greatest and most haughty, as that of the Pharisee who humbled himself, and gave God thanks, but soon spoiled all again, when he said: "I am not like others, etc., nor as this publican." There are people who flatter themselves, and think they only are wise; they condemn and deride the opinions of all others; they will allow of nothing but only what pleases them.
CCCCXIV.
Ambition is the rankest poison to the church, when it possesses preachers. It is a consuming fire. The Holy Scripture is given to destroy the desires of the flesh; therefore we must not therein seek after temporal honor. I much marvel for what cause people are proud and haughty; we are born in sin, and every moment in danger of death. Are we proud of our scabs and scalds? we, who are altogether an unclean thing.
CCCCXV.
Honor might be sought for in Homer, Virgil, and in Terence, and not in the Holy Scripture; for Christ says: "Hallowed by thy name - not ours, but thine be the glory." Christ charges us to preach God's Word. We preachers should of the world be held and esteemed as injusti stulti, to the end God be justus, sapiens, et misericors; that is his title, which he will leave to none other. When we leave to God his name, his kingdom, and will, then will he also give unto us our daily
bread, remit our sins, and deliver us from the devil and all evil. Only his honor he will have to himself.
CCCCXVI.
It were but reasonable I should in my old age have some rest and peace, but now those that should be with and for me, fall upon me. I have plague enough with my adversaries, therefore my brethren should not vex me. But who is able to resist? They are fresh, lusty, young people, and have lived in idleness; I am now aged, and have had much labor and pains. Nothing causes Osiander's pride more than his idle life; for he preaches but twice a week, yet has a yearly stipend of four hundred gilders.
CCCCXVII.
God in wonderful wise led us out of the darkness of the sophists, and cast me into the game, now more than twenty years since. It went weakly forward at the first, when Ibegan to write against the gross errors of indulgences. At that time Doctor Jerome withstood me, and said: What will you do, they will not endure it? but, said I, what if they must endure it?
Soon after him came Sylvester Prierio into the list; he thundered and lightened against me with his syllogisms, saying: Whosoever makes doubt of any one sentence or act of the Romish church, is a heretic: Martin Luther doubts thereof; ergo, he is a heretic. Then it went on, for the pope makes a three-fold distinction of the church. First a substantial, i.e. the body of the church. Secondly, a significant church, i.e., the cardinals. Thirdly, an operative and powerful church; i.e., the pope himself. No mention is made of a council, for the pope will be the powerful church above the Holy Scripture and councils.
CCCCXVIII.
Our auditors, for the most part, are epicurean; they measure our preaching as they think good, and will have easy days.
The Pharisees and Sadducees were Christ's enemies, yet they heard him willingly; the Pharisees, to the end they might lay hold on him; the Sadducees, that they might flout and deride him. The Pharisees are our friars; the Sadducees, our gentry, citizens, and country folk; our gentlemen give us the hearing, and believe us, yet will do what seems good to them; that is, they remain epicureans.
CCCCXIX.
A preacher should be a logician and a rhetorician, that is, he must be able to teach, and to admonish; when he preaches touching an article, he must, first, distinguish it. Secondly, he must define, describe, and show what it is. Thirdly, he must produce sentences out of the Scriptures, therewith to prove and strengthen it. Fourthly, he must, with examples, explain and declare it. Fifthly, he must adorn it with similitudes; and, lastly, he must admonish and rouse up the lazy, earnestly reprove all the disobedient, all false doctrine, and the authors thereof; yet, not out of malice and envy, but only to God's honor, and the profit and saving health of the people.
CCCCXX.
"Their priests do teach for hire." Some there be who abuse this sentence, wresting it against good and godly teachers and preachers, as if it were not right for them to take the wages ordained for the ministers of the church, on which they must live. They produce the sentence where Christ says: "Freely ye have received, freely give." They allege also the example of St Paul, who maintained himself by work of his hands, to the end that he might not be burthensome to the church.
These accusations proceed out of hatred to the function of preaching, to which Satan is a deadly enemy. These ungodly people, by filling the ears of the simple with such speeches, not only occasion the preachers to be condemned, but also the function of preaching to be suspected; whereas they ought, with all diligence, to endeavor that
the ministers, for the Word's sake, might again be restored to their honest dignity.
It is true, as Christ says: "Freely ye have received, freely give;" for he will have the chief end of preaching to be directed to God's honor only, and the people's salvation; but it follows not that it is against God for the church to maintain her ministers, who truly serve her in the Word, though it were against God and all Christianity, if the ministers of the church should omit the final cause, for which the office of preaching is instituted, and should look and have regard only to their wages, or aim at lucre and gain, and not uprightly, purely, and truly proceed in the office of teaching.
Like as the ministers of the church, by God's command, are in duty bound to seek and promote God's honor, and the saving health and salvation of the people, with true and upright doctrine, even so the church and congregation have command from God to maintain their ministers, and honorable nourish and cherish them; for Christ says: "Every laborer is worthy of his hire." Now if he be worthy, then no man ought to cast it in his teeth that he takes wages. St Paul more clearly expresses himself: "The Lord hath also commanded, that they which preach the gospel, should live of the gospel." He puts on the office of the law, and says: "Do ye not know, that they which do minister about holy things, live of the things of the temple? And they which wait at the altar, are partakers with the altar." Moreover he makes use of a very fine similitude, saying: "Who goeth a warfare at any time at his own charges? Who planteth a vineyard and eateth not of the fruit thereof?" But especially mark the comparison which he gives in his epistle to the Corinthians: "If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things?" Indeed, every Christian, but especially the officers of the church, ministers, and preachers, should so carry themselves that they fall not into suspicion of being greedy and covetous: yet they must not so conceive it, as if it were wrong to receive of the church and assembly, that which is needful for the maintenance of the body.
Therefore no man should take umbrage that godly rulers provide for the churches, by honestly maintaining her true ministers; nay, we should bewail that the majority of princes and rulers neglect the true and pure religion, and provide not for our children and posterity, so that, through such meanness, there will be either none, or most unlearned ministers.
CCCCXXI.
Scripture requires humble hearts, that hold God's Word in honor, love, and worth, and that pray continually: "Lord, teach me thy ways and statutes." But the Holy Ghost resists the proud, and will not dwell with them. And although some for a time diligently study in Holy Scripture, and teach and preach Christ uprightly, yet, as soon as they become proud, God excludes them out of the church. Therefore, every proud spirit is a heretic, not in act and deed, yet before God.
But it is a hard matter for one who has some particular gift and quality above another, not to be haughty, proud, and presumptuous, and not to condemn others; therefore God suffers them that have great gifts to fall many times into heavy tribulations, to the end that they may learn, when God draws away his hand, that then they are of no value. St Paul was constrained to bear on his body the sting or thorn of the flesh, to prevent him from haughtiness. And if Philip Melancthon were not now and then plagued in such sort as he is, he would have strange conceits.
CCCCXXII.
I learn by preaching to know what the world, the flesh, the malice and wickedness of the devil is, all which could not be known before the Gospel was revealed and preached, for up to that time I thought there were no sins but incontinence and lechery.
CCCCXXII.
At court these rules ought to be observed: we must cry aloud, and accuse; for neither the Gospel nor modesty belong to the court; we must be harsh, and set our faces as flints; we must, instead of Christ, who is mild and friendly, place Moses with his horns in the court. Therefore I advise my chaplains and ministers to complain at court of their wants, miseries, poverty, and necessities; for I myself preached concerning the same before the prince elector, who is both good and godly, but his courtiers do what they please. Philip Melancthon and Justus Jonas were lately called in question at court, for the world's sake; but they made this answer: Luther is old enough, and knows how and what to preach.
CCCCXXIV.
Cursed are all preachers that in the church aim at high and hard things, and, neglecting the saving health of the poor unlearned people, seek their own honor and praise, and therewith to please one or two ambitious persons.
When I preach, I sink myself deep down. I regard neither doctors nor magistrates, of whom are here in this church above forty; but I have an eye to the multitude of young people, children, and servants, of whom are more than two thousand. I preach to those, directing myself to them that have need thereof. Will not the rest hear me? The door stands open unto them; they may begone. I see that the ambition of preachers grows and increases; this will do the utmost mischief in the church, and produce great disquietness and discord; for they will needs teach high things touching matters of state, thereby aiming at praise and honor; they will please the worldly wise, and meantime neglect the simple and common multitude.
An upright, godly, and true preacher should direct his preaching to the poor, simple sort of people, like a mother that stills her child, dawdles and plays with it, presenting it with milk from her own breast, and needing neither malmsey nor muscadine for it. In such sort should also preachers carry themselves, teaching and preaching
plainly, that the simple and unlearned may conceive and comprehend, and retain what they say. When they come to me, to Melancthon, to Dr. Palmer, etc., let them show their cunning, how learned they be; they shall well put to their trumps. But to sprinkle out Hebrew, Greek, and Latin, in their public sermons, savors merely of show, according with neither time nor place.
CCCCXXV.
In the Psalm it is said: Their voice went out into the whole world. But St Paul to the Romans gives it thus: "Their sound went out into all the earth," which is all one. Many sentences are in the Bible, wherein St Paul observed the translation of the Seventy Interpreters, for he condemned them not; and whereas he was preacher to the Greeks, therefore he was constrained to preach as they understood.
In such sort did he use that sentence, 1 Cor. xv.: "Death is swallowed up in victory," whereas in the Hebrew, it is "in the end;" ye `tis all one. St Paul was very rich and flowing in words; one of his words contains three of Cicero's orations, or the whole of Isaiah and Jeremiah. O! he was an excellent preacher; he is not in vain named vas electum. Our Lord God said: I will give a preacher to the world that shall be precious. There was never any that understood the Old Testament so well as St Paul, except John the Baptist, and John the Divine. St Peter excels also. St Matthew and the rest well describe the histories, which are very necessary; but as to the things and words of the Old Testament, they never mention what is couched therein.
St Paul translated much out of Hebrew into Greek, which none besides were able to do; in handling one chapter, he often expounds four, five, or six. Oh, he dearly loved Moses and Isaiah, for they, together with king David, were the chief prophets. The words and things of St Paul are taken out of Moses and the Prophets.
Young divines ought to study Hebrew, to the end that they may be able to compare Greek and Hebrew words together, and discern their
properties, nature and strength.
OF THE ANTICHRIST
CCCCXXVI.
Antichrist is the pope and the Turk together; a beast full of life must have a body and soul; the spirit or soul of antichrist is the pope, his flesh or body the Turk. The latter wastes and assails and persecutes God's church corporally; the former spiritually and corporally too, with hanging, burning, murdering, etc. But, as in the apostle's time, the church had the victory over the Jews and Romans, so now will she keep the field firm and solid against the hypocrisy and idolatry of the pope, and the tyranny and devastations of the Turk and her other enemies.
CCCCXXVII.
"And the king shall do according to his will, and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper until the indignation be accomplished: for that is determined shall be done. Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god, for he shall magnify himself above all."
This prophecy, as all the teachers agree, points directly at the antichrist, under the name of Antiochus; for antichrist will regard neither God nor the love of women - that is, the state of matrimony. These two, antichrist condemns on earth - God, that is religion, and mankind. He will not regard women, that is, he will condemn temporal and house government, laws, jurisdiction, emperors and kings: for through women children are born, and brought up, to the perpetuation of mankind and replenishing of the world; where women are not regarded, of necessity temporal and house government is also condemned, and laws, and ordinances, and rulers.
Daniel was an exceeding high and excellent prophet, whom Christ loved, and touching whom he said; Whoso readeth, let him understand. He spoke of that antichrist persecutor as clearly as if he had been an eyewitness thereof. Read the 11th chapter throughout. It applies to the time when the emperor Caligula and other tyrants ruled; it distinctly says: "He shall plant the tabernacles of his palace between the seas, in the glorious holy mountain;" that is, at Rome, in Italy. The Turk rules also between two seas, at Constantinople, but that is not the holy mountain. He does not honor or advance the worship of Maosim, nor does he prohibit matrimony. Therefore Daniel points directly at the pope, who does both, with great fierceness. The prophet says further: "He shall also be forsaken of his king." It is come to that pass already, for we see kings and princes leave him. As to the forms of religion under the pope and Turk, there is no difference but in a few ceremonies; the Turk observes the Mosaical, the pope the Christian ceremonies - both sophisticate and falsify them; for as the Turk corrupts the Mosaic bathings and washings, so the pope corrupts the sacrament of baptism and of the Lord's supper.
The kingdom of antichrist is described also in the revelation of John, where it is said: "And it was given unto him to make war with the saints and to overcome them." This might seem prophesied of the Turk, and not of the pope, but we must, on investigation, understand it of the pope's abominations and tyranny in temporal respects. It is further said in the Apocalypse: "It shall be for a time, and times, and half a time." Here is the question: what is a time? If time be understood a year, the passage signifies three years and a half, and hits Antiochus, who for such a period persecuted the people of Israel, but at length died in his own filth and corruption. In like manner will the pope also be destroyed; for he began his kingdom, not through power or the divine authority, but through superstition and a forced interpretation of some passages of Scripture. Popedom is built on a foundation which will bring about its fall. Daniel prophesies thus: "And through his policy he shall cause craft to prosper in his hand; but he shall be broken without hand." This refers specially to the
pope, for all other tyrants and monarchs fall by temporal power and strength. However, it may hit both pope and Turk. Both begin to reign almost at one time, under the emperor Phocas, who murdered his own master, the emperor Maurice, with his empress and young princes, well nigh nine hundred years since. The pope began to govern the church spiritually at the same time that Mohammed founded his power; the pope's temporal kingdom stood scarce three hundred years, for he plagued and harassed kings and emperors. I cannot well define or comprehend this prophecy: "A time, times, and half a time." I do not know whether it refers to the Turk, who began to rule when Constantinople was taken, in the year 1453, eighty-five years ago. If I calculate a time to be the age of Christ (thirty years) this expression would mean one hundred and five years, and the Turk would still have twenty-five years swing to come. Well, God knows how it stands, and how he will deliver those that are his. Let us not vex ourselves with seeking over knowledge. Let us repent and pray.
Seeing the pope is antichrist,[2] I believe him to be a devil incarnate. Like as Christ is true and natural God and man, so is antichrist a living devil. It is true, too, what they say of the pope, that he is a terrestrial god, - for he is neither a real god nor a real man, but of the two natures mingled together.
He names himself an earthly God, as though,the only true and Almighty God were not on earth! Truly, the pope's kingdom is a horrible outrage against the power of God and against mankind; an abomination of desolation, which stands in the holy place. `Tis a monstrous blasphemy for a human creature to presume, now Christ is come, to exalt himself in the church above God. If it had been done amongst the Gentiles, before the coming of Christ, it would not have been so great a wonder. But though Daniel, Christ himself, and his apostles, Paul and Peter, have given us warning of that poisoned beast and pestilence, yet we Christians have been, and still are, so doltish and mad, s to adore and worship all his idols, and to believe
that he is lord over the universal world, as heir to St Peter; whereas, neither Christ nor St Peter left any succession upon earth.
The pope is the last blaze in the lamp, which will go out, and ere long be extinguished, the last instrument of the devil, that thunders and lightens with sword and bull, making war through the power and strength of others, as Daniel says: "He is powerful, but not by his own strength." It has been affirmed that the pope has more power in one finger, than all the princes in Germany; but the spirit of God's mouth has seized upon that shameless strumpet, and startled many hearts, so that they regard him no more; a thing no emperor, with sword and power, had been able to accomplish;' the devil scorns these weapons: but when he is struck with God's Word, then the pope is turned to a poppy and a forthy flower.
CCCCXXVIII.
The word Papa, Pope, comes, as I think, of the word Abba, repeated twice, meaning father of fathers. Of old the bishops were called Papa; Jerome, writing to Augustine, who was bishop of Hippo, calls him Holy Pope; and in the legend of St Cyprian, martyr, we read that the judge asked him: Art thou the Cyprian whom the Christians call their pope? It seems to me to have been a term applied to all the bishops. Children call their athers papa; the bishops were the spiritual papas of the people.
Who, thirty years ago, would have dared to say of the pope what we now say of him? None then ventured to express himself respecting him in other terms than those of veneration and supplication.
CCCCXXIX.
Whence comes it that the popes pretend `tis they who form the church, when, all the while, they are bitter enemies of the church, and have no knowledge, certainly no comprehension, of the Holy Gospel? Pope, cardinals, bishops, not a soul of them has read the Bible; `tis a book unknown to them. They are a pack of guzzling,
stuffing wretches, rich, wallowing in wealth and laziness, resting secure in their power, and never, for a moment, thinking of accomplishing God's will. The Sadducees were infinitely more pious than the papists, from whose holiness God preserve us. May he preserve us, too, from security, which engenders ingratitude, contempt of God, blasphemy, and the persecution of divine things.
CCCCXXX.
Some one, speaking of the signs and marvels which are to herald the coming of antichrist, when he shall present himself previous to the last judgment, said he was to be armed with a breath of fire, which would overthrow all who might seek to oppose him. Dr. Luther observed; These are parables, but they agree in a measure with the prophecies of Daniel; for the throne of the pope is a throne of flame, and fire is his arm, as the scimeter is the Turk's. Antichrist attacks with fire, and shall be punished with fire. The villain is now full of fear, crouching behind his mountains, and submitting to things against which heretofore he would have hurled his lightning and his thunder.
CCCCXXXI.
On the 8th August, came a letter from Bucer, relating that the council of Vienna was over, that the cardinals had returned home, and that the gospel had been eagerly received at Piacenza and Bologna. The pope, enraged at this result, had sent for a German, named Corfentius, to whom he transmitted a safe conduct; but, despite this, when Corfentius reached Rome, he was seized and thrown into the Tiber. Dr. Luther observed: Such is the good faith of the Italian papists! Happy the man who puts no trust in them. If the men of God, who preach the gospel in Italy, remain firm, there will be much bloodshed. See what snares are laid for us here in Germany; there's not a single hour wherein we can regard ourselves as safe. Had not God watched over us, we must long since have succumbed.
CCCCXXXII.
Some one asked how happened it St James had been at Compostella. Dr. Martin replied: Just as it happens, that the papists reckon up sixteen apostles, while Jesus Christ had but twelve. In many places, the papists boast of having some of the milk of the Virgin Mary, and of the hay in which Christ lay in the cradle. A Franciscan boasted he had some of this hay in a wallet he carried with him. A roguish fellow took out the hay, and put some charcoal in its place. When the monk came to show the people his hay, he found only the wood. However, he was at no loss: "My brethren," said he, "I brought out the wrong wallet with me, and so cannot show you the hay; but here is some of the wood that St Lawrence was grilled upon."
CCCCXXXIII.
Kings and princes coin money only out of metals, but the pope coins money out of every thing - indulgences, ceremonies, dispensations, pardons; `tis all fish comes to his net. `Tis only baptism escapes him, for children came into the world without clothes to be stolen, or teeth to be drawn.
CCCCXXXI.
A gentleman being at the point of death, a monk from the next convent came to see what he could pick up, and said to the gentleman: Sir, will you give so and so to our monastery? The dying man, unable to speak, replied by a nod of the head, whereupon the monk, turning to the gentleman's son, said: You see, your father makes us this bequest. The son said to the father: Sir, is it your pleasure that I kick this monk down stairs? The dying man nodded as before, and the son forthwith drove the monk out of doors.
CCCCXXXVI.
A professor at Wittenberg, named Vitus Ammerbach having advanced the proposition that, some head or other being necessary
for the Church, the pope might as well be that head as another, Luther said: Greece was never under the authority of the pope, nor Judea, nor Scythia, yet in all these countries were Christians of great piety. `Tis great presumption in Ammerbach to propound these fallacies.
CCCCXXXVII.
Some one observed: The papists flatter themselves our doctrines will not last long, but will come to nothing, like those of Arius, which, say they, endured but for forty years. Dr. Luther replied: The sect of Arius maintained itself for nearly sixty years; but s it was based on hertical principles, it ended in confusion and destruction, whereas our opponents are compelled, despite themselves, to admit that we have right on our side. Our light so shines in the eyes of all men, that none can deny it.
CCCCXXXVIII.
They once showed here, at Wittenberg, the drawers of St Joseph and the breeches of St Francis. The bishop of Mayence boasted he had a gleam of the flame of Moses bush. At Compostella they exhibit the standard of the victory that Jesus Christ gained over death and the devil. The crown of thorns is shown in several places.
CCCCXXXIX.
When Wolsey, who was the son of a butcher, was made cardinal, a merry fellow said: "Please God he come to be pope, for then we shall have meat on fast days. St Peter, because he was a fisherman, prohibited meat, in order to raise the price of fish; this butcher's son will do the same for fish."
CCCCXL.
The cuckoo takes the eggs out of the linnet's nest, and puts her own in their place. When the young cuckoos grow big, they eat the linnet.
The cuckoo, too, has a great antipathy towards the nightingale. The pope is a cuckoo; he robs the church of her true eggs, and substitutes in their place his greedy cardinals, who devour the mother that has nourished them. The pope, too, cannot abide that nightingale, the preaching and singing of the true doctrine.
CCCCXLI.
They show, at Rome, the head of St John the Baptist, though `tis well known that the Saracens opened his tomb, and burned his remains to ashes. These impostures of the papists cannot be too seriously reprehended.
CCCCXLII.
The papists, for the most part, are mere gross blockheads. One of their priests I knew, baptized with this form of words: Ego te baptiste in nomine Christe. Another in singing, used to say, elema, instead of clama, and when corrected, only bawled all the louder, elema, elema. Another said, elicere, instead of dicere. At Bamberg, they exhibit, once a year, a book, which they say contains the history of the emperor Henry and his wife Cunegonde, who made, on their marriage-day, a vow of virginity. Birkheimer, when he passed through Bamberg, asked to see this book, and when it was brought to him, found that it was only a copy of Cicero's Topics. In one convent, the brethren read munsimus, instead of sumpsimus. A young brother, just fresh from study, correcting this error, the rest said to him: "Mind thy own business; we have always read munsimus, and we are not going to change our reading for thee."
CCCCXLIII.
Two jesters held a disputation before the pope, who was at dinner, the one maintaining, the other denying, the immortality of the soul. The pope said, that he was advocated the immortality of the soul adduced excellent reasons, but that, for his own part, he should side with the man who denied its immortality, seeing that it was a
convenient doctrine, holding out a very desirable prospect, and `tis to such wretches as these the government of the church is to be confided.
CCCCXLIV.
Albert, bishop of Mayence, had a physician attached to his person, who, being a protestant, did not enjoy the prelate's favor. The man seeing this, and being an avaricious, ambitious, world-seeker, denied his God, and turned back to popery, saying to his associates: I'll put Jesus Christ by for awhile, till I've made my fortune, and then bring him out again. This horrible blasphemy met with its just reward; for next day the miserable hypocrite was found dead in his bed, his tongue hanging from his mouth, his face black as a coal, and his neck twisted half round. I was myself an ocular witness of this merited chastisement of impiety.
CCCCXLV.
Philip Melancthon, on the authority of a person who had filled an important post at the court of Clement VII., mentioned that every day, after the pope had dined or supped, his cup-bearer and cooks were imprisoned for two hours, and then, if no symptoms of poison manifested themselves in their master, were released. "What a miserable life" observed Luther; "'tis exactly what Moses has described in Deuteronomy: "And thy life shall hang in doubt before thee, and thou shalt fear, day and night, and shall have none assurance of thy life. In the morning, thou shalt say: would God it were even! and at even thou shalt say: would God it were morning!"
CCCCXLVI.
Mary, the humble virgin of Nazareth, strikes these potentates and popes fiercely, when she sings: "I will put down the mighty from their seats." Doubtless she had a sweet and sounding voice.
The pope and his crew are mere worshippers of idols, and servants of the devil, with all their doings and living; for he regards not at all God's Word, nay, condemns and persecutes it, and directs all his juggling to the drawing us away from the true faith in Christ. He pretends great holiness, under color of the outward service of God, for he has instituted orders with hoods, with shavings, fasting, eating of fish, saying mass, and such like: but in the groundwork, `tis altogether the doctrine of the devil; and the cause why the pope so stiffly holds such devilish doctrine is, that which the Gospel relates, Matt. iv. The devil has shown him the kingdoms of the world, and made promise to him as he did to Christ. This makes him condemn and scorn our sermons and God's service, by which we are beggars, and endure much, while for his doctrine he gets money and wealth, honor and power, and is so great a monarch, that he can bring emperors under his girdle.
CCCCXLVII.
I cannot imagine how there should be peace between us and the papists, for neither will yield to the other; `tis an everlasting war, like that between the woman's seed and the old serpent. When temporal kings are weary of warring, they make a truce, more or less enduring, but in our case, there can be no such cessations; for we cannot depart from the Gospel, nor will they desist from their idolatry and blaspheming; the devil will not suffer his feet to be chopped off, nor will Christ have the preaching of his Word hindered; therefore I cannot see how any peace or truce may be between Christ and Belial.
CCCCXLVIII.
After the persecution of the church ceased, the popes aimed at the government, out of covetousness and ambition. The first was Hildebrand, or rather Hellbrand; they affrighted the people with their excommunication, which was so fearful a thing, that it descended upon the children, nay, fell upon servants. On the other hand, the pope seeking the goodwill of the people, granted and sold
the remission of sins, were they never so heavy. Had one ravished the Virgin Mary, or crucified Christ anew, the pope would, for money, have pardoned him. This power and domination of the pope's, God has brought to confusion and destruction by my pen; for God, out of nothing, can make all things, and of the least means produce the greatest results.
CCCCXLIX.
Popedom must needs be brought to the stake, and pay for all. The pope shall be devoured by the friars, his creatures. The great and innumerable multitude of monks and friars, said Cardinal Campeggio, produces great evil; for they shake that fair monarchy of popedom, so carefully erected; and he said right; the Rat King is being paid home by his rats. By divinity he cannot be defended, for `tis no argument of his anonists and shaven crew, that his rule has long been a custom. How should the pope be able to judge, who has no skill or experience in matters of temporal government. How foolishly decides he touching matrimonial causes. He has forbidden his greased retinue to enter into the state of matrimony, though he commands it to be held and observed as a sacrament. If matrimony be a sacrament, it cannot be for the heathen; for the unbelieving Gentiles have nothing to do with them.
CCCCL.
`Tis a mere fable to say that Constantine the Emperor gave to the pope so much property and people as he boasts of. This I read, that Constantine gave much alms to the poor, commanding the bishops to distribute them, by which means they grew to be great lords. But he gave them neither countries nor cities; wherefore the world wonders whence the popes derived such dominions. In former times the popes were not lords over emperors and kings, but were instituted or ordained by the emperors.
CCCCLI.
The world remains the world it was thousands of years ago; that is, the spouse of the devil. The world says now, as the Pharisees said to their servants, whom they had sent to take Christ prisoner: "Are ye also deceived? have any of the rulers or Pharisees believed in him? This people that knoweth not the law are accursed." Even so says the world now: Do the great ones and bishops believe in the Lutheran doctrine?
CCCCLII.
The pope denies not the sacrament, but he has stolen from the laity the one part or kind thereof; neither does he teach the true use of it. The pope rejects not the bible, but he persecutes and kills upright, good, and godly teachers, as the Jews persecuted and slew the prophets that truly expounded and taught the Scriptures. The pope will permit the substance and essence of the sacrament and Bible to remain; but he will compel and force us to use them according to his will and pleasure, and will constrain us to believe the fictitious transubstantiation, and the real presence, corporaliter. The pope does nothing else than pervert and abuse all that God has ordained and commanded.
CCCCLIII.
The chief cause that I fell out with the pope was this: the pope boasted that he was the head of the church, and condemned all that would not be under his power and authority; for he said, although Christ be the Head of the church, yet, notwithstanding, there must be a corporal head of the church upon earth. With this I could have been content, had he but taught the Gospel pure and clear, and not introduced human inventions and lies in its stead. Further, he took upon him power, rule, and authority over the Christian church, and over the Holy Scriptures, the Word of God; no man must presume to expound the Scriptures, but only he, and according to his ridiculous conceits; so that he made himself lord over the church, proclaiming her at the same time a powerful mother, and empress over the
Scriptures, to which we must yield and be obedient; this was not to be endured. They who, against God's Word, boast of the church's authority, are mere idiots. The pope attributes more power to the church, which is begotten and born, than to the Word, which has begotten, conceived, and borne the church.
We, through God's grace, are not heretics, but schismatics, causing, indeed, separation and division, wherein we are not to blame, but our adversaries, who gave occasion thereto, because they remain not by God's Word alone, which we have, hear, and follow.
CCCCLIV.
When our Lord God intends to plague and punish one, he leaves him in blindness, so that he regards not God's Word, but condemns the same, as the papists now do. They know that our doctrine is God's Word, but they will not allow of this syllogism and conclusion: When God speaks, we must hear him; now God speaks through the doctrine of the Gospel; therefore we must hear him. But the papists, against their own consciences, say, No; we must hear the church.
It is very strange: they admit both propositions, but will not allow the consequences, or permit the conclusions to be right. They urge some decree or other of the Council of Constance, and say, though Christ speak, who is the truth itself, yet an ancient custom must be preferred, and observed for law. Thus do they answer, when they seek to wrest and perver the truth.
If this sin of antichrist be not a sin against the Holy Ghost, then I do not know how to define and distinguish sins. They sin herein willfully against the revealed truth of God's Word, in a most stubborn and stiff-necked manner. I pray, who would not, in this case, resist these devillish and shameless lying lips? I marvel not John Huss died so joyfully, seeing he heard of such abominable impieties and wickedness of the papists. I pray, how holds the pope concerning the church? He preserves her, but only in an external lustre, pomp, and
succession. But we judge her according to her essence, as she is in herself, in her own substance, that is, according to God's Word and sacraments. The pope is reserved for God's judgment, therefore only by God's judgment he shall be destroyed. Henry VIII, king of England, is now also an enemy to the pope's person, but not to his essence and substance; he would only kill the body of the pope, but suffer his soul, that is, his false doctrine to live; the pope can well endure such an enemy; he hopes within the space of twenty years to recover his rule and government again. But I fall upon the pope's soul, his doctrine, with God's Word, not regarding his body, that is, his wicked person and life. I not only pluck out his feathers, as the king of England and prince George of Saxony do, but I set the knife to his throat; and cut his windpipe asunder. We put the goose on the spit; did we but pluck her, the feathers would soon grow again. Therefore is Satan so bitter an enemy unto us, because we cut the pope's throat, as does also the king of Denmark, who aims at the essency of popery.
CCCCLV.
`Tis wonderful how, in this our time, the majesty of the pope is fallen. Heretofore, all monarchs, emperors, kings, and princes feared the pope's power, who held them all at his nod; none durst so much as mutter a word against him. This great god is now fallen; his own creatures, the friars and monks, are his enemies, who, if they still continue with him, do so for the sake of gain; otherwise they would oppose him more fiercely than we do.
CCCCLVI.
The pope's crown is named gegnum mundi, the kingdom of the world. I have heard it credibly reported at Rome, that thiscrown is worth more than all the princedoms of Germany. God placed popedom in Italy not without cause, for the Italians can make out many things to be real and true, which in truth are not so: they have crafty and subtle brains.
CCCCLVII.
If the pope were the head of the Christian church, then the church were a monster with two heads, seeing that St Paul says that Christ is her head. The pope may well be, and is, the head of the false church.
CCCCLVIII.
Where the linnet is, there is also the cuckoo, for he thinks his song a thousand times better than the linnet's. Even thus, the pope places himself in the church, and so that his song may be heard, overcrows the church. The cuckoo is good for something, in that its appearance gives tidings that summer is at hand; so the pope serves to show us that the last day of judgment approaches.
CCCCLIX.
There are many that think I am too fierce against popedom; on the contrary, I complain that I am, alas! too mild; I wish I could breath out lightning against pope and popedom, and that every word were a thunderbolt.
CCCCLX.
`Tis an idle dream the papists entertain of antichrist; they suppose he should be a single person, that should govern, scatter money amongst them, do miracles, carry a fiery oven about him, and kill the saints.
CCCCLXI.
In popedom they make priests, not to preach and teach God's Word, but only to celebrate mass, and to gad about with the sacrament. For, when a bishop ordains a man, he says: Take unto thee power to celebrate mass, and to offer for the living and the dead. But we ordain priests according to the command of Christ and St Paul, namely to preach the pure gospel and God's Word. The papists in
their ordinations make no mention of preaching and teaching God's Word, therefore their consecrating and ordaining is false and unright, for all worshipping which is not ordained of God, or erected by God's Word and command, is nothing worth, yea, mere idolatry.
CCCCLXII.
Next unto my just cause the small repute and mean aspect of my person gave the blow to the pope. For when I began to preach and write, the pope scorned and condemned me; he thought: `Tis but one poor friar; what can he do against me? I have maintained and defended this doctrine in popedom, against many emperors, kings, and princes, what then shall this one man do? If he had condescended to regard me, he might easily have suppressed me in the beginning.
CCCCLXIII.
A German, making his confession to a priest at Rome, promised, an oath, to keep secret whatsoever the priest should impart unto him, until he reached home; whereupon the priest gave him a leg of the ass on which Christ rode into Jerusalem, very neatly bound up in silk, and said: This is the holy relic on which the Lord Christ corporally did sit, with his sacred legs touching this ass's leg. Then was the German wondrous glad, and carried the said holy relic with him into Germany. When he got to the borders, he bragged of his holy relic in the presence of four others, his comrades, when, lo! it turned out that each of them had likewise received from the same priest a leg, after promising the same secrecy. Thereupon all exclaimed, with great wonder: Lord! had that ass five legs?