Part 8
CCCCLXIV.
A picture being brought to Luther, in which the pope, with Judas the traitor, were represented hanging on the purse and keys, he said: `Twill vex the pope horribly, that he, whom emperors and kings have worshipped should now be figured hanging on his false pick-locks. It
will also grieve the papists, for their consciences will be touched. The purse accords well with the cardinal's hats and their incomes, for the pope's covetousness has been so gross, that in all kingdoms he has not only raked to himself Annates, Palliummoney, etc., but has also sold for money the holy sacraments, indulgences, fraternities, Christ's blood, matrimony, etc. Therefore his purse is filled with robberies, upon which justly ought to be exclaimed, as in the Revelations; "Recompense them as they have done to you, and make it double unto them, according to their works." Therefore, seeing the pope has damned me and given me over to the devil, so will I, in requital, hang him on his own keys.
CCCCLXV.
It is abominable, that in so many of the pope's decrees, there is not one single sentence of the Holy Scripture, or one article of the Catechism mentioned. The pope intending to conduct the government of his church in an external way, his teachings were blasphemous; such as that a stinking friar's hood, put upon a dead body, procured remission of sins, and was of equal value with the merits of our blessed Saviour Christ Jesus.
CCCCLXVI.
It is no marvel that the papists hate me so vehemently, for I have well deserved it at their hands. Christ more mildly reproved the Jews that I the papists, yet they killed him. These, therefore,think they justly persecute me, but, according to God's laws and will, they shall find their mistake. In the day of the last judgment I will denounce the pope and his tyrants, who scorn and assail the Word of God, and his sacraments. The pope destroys poor married priests, whereas by all their laws they are only to be displaced from their office. So Prince George has banished and driven away from Oschitz ten citizens and householders, with twenty-seven children, martyrs to the Word. Their sighs will rise up to heaven against him.
CCCCLXVII.
The pope and his crew can in nowise endure the idea of reformation; the mere word creates more alarm at Rome, than thunderbolts from heaven, or the day of judgment. A cardinal said, the other day: Let them eat, and drink, and do what they will; but as to reforming us, we think that is a vain idea; we will not endure it. Neither will we protestants be satisfied, though they administer the sacrament in both kinds, and permit priests to marry; we will also have the doctrine of the faith pure and unfalsified, and the righteousness that justifies and saves before God, and which expels and drives away all idolatry and false worshipping; these done and banished, the foundation on which pope-dome is built falls also.
CCCCLXVIII.
We will have the holy sacrament administered in both kinds, that it shall be free for priests to marry, or to forbear, and we will in no way suffer ourselves to be bereaved of the article of justification: "That by faith only in Jesus Christ we are justified and saved before God; without any works, merits, and deserts, merely by grace and mercy." This we must keep and preserve, pure and unfalsified, if we intend to be saved. As to private mass, we cannot hinder it, but must leave it to God, to be acted by those over whom we have neither power nor command; yet, nevertheless, we will openly teach and preach against it, and show that it is abominable blasphemy and idolatry. Either we must go together by the ears, or else they, in our countries, must yield unto us in this particular; if it come to pass that herein they yield unto us, then must we be contented; for, like as the Christians dealt with the Arians, and as St Paul was constrained to carry himself towards the Jews, even so must we also leave the papists to their own consciences, and seeing they will not follow us, so we neither can nor will force them, but must let them go and commit it to God's judgment; and truly, sincerely, and diligently hold unto and maintain our doctrine, let the same vex, anger, and displease whom it will.
CCCCLXIX.
The papists see they have an ill cause, and, therefore, labor to maintain it with very poor arguments, that cannot endure the proof, and may be easily confuted.
They say: "The praising of anything is an invocation; the saints are to be praised, therefore they are to be invoked." I answer: No, in nowise; for every praising is not invoking; married people are to be praised, but not to be invoked; for invocation belongs only to God, and not to any creature, either in heaven or on earth; no, not to any angel. They say:
"The doctrine of the remission of sins is necessary; indulgences, pardons, and graces are remissions of sins; therefore they are necessary." No: the pope's pardons are not remissions of sins, but satisfactions for remitting the punishments; mere fables and fictions.
CCCCLXX.
When I was in Rome a disputation was openly held, at which were present thirty learned doctors besides myself, against the pope's power; he boasting that with his right hand he commands the angels in heaven, and with his left draws souls out of purgatory, and that his person is mingled with the godhead. Calixtus disputed against these assertions, and showed that it was only on earth that power was given to the pope to bind and to loose. The other doctors hereupon assailed him with exceeding vehemence, and Calixtus discontinued his arguments, saying, he had only spoken by way of disputation, and that his real opinions were far otherwise.
CCCCLXXI.
For the space of many hundred years there has not been a single bishop that has shown any zeal on the subject of schools, baptism, and preaching; `twould have been too great trouble for them, such enemies were they to God. I have heard divers worthy doctors affirm,
that the church has longsince stood in need of reformation; but no man was so bold as to assail popedom; for the pope had on his banner, Noli me tangere; therefore every man was silent. Dr. Staupitz said once to me: "If you meddle with popedom you will have the whole world against you;" and he added: - "yet the church is built on blood, and with blood must be sprinkled."
CCCCLXXII.
I would have all those who intend to preach the Gospel, diligently read the popish abominations, their decrees and books; and, above all things, thoroughly consider the horrors of the mass - on account of which idol, God might justly have drowned and destroyed the whole world - to the end their consciences may be armed and confirmed against their adversaries.
CCCCLXXIII.
That Italian monk's book, the Conformities, wherein a comparison is drawn between Christ and St Francis, is a tissue of such horrible lies, that he who wrote it must have been possessed of a devil, not only spiritually but corporally. Christ, he says, is a figure or emblem of St Francis; and he affirms that Christ gave to St Francis the power of saving or condemning whom he pleased.
CCCCLXXIV.
In a monastery at Luneburg, there stands to this day a great altar, whereon are represented the life and miracles of Christ; his birth, his entry into Jerusalem, his passion, death, descent into hell, resurrection, and ascension. Just by is set forth, in like manner, the birth of St Francis, his miracles, sufferings, death, and ascent into heaven, so that they esteemed the works of St Francis of equal value with those of our blessed Saviour Christ Jesus; a great and abominable blasphemy.
CCCCLXXV.
The pope's decretals are naught; he that drew them up was an ass. They are a book put together like a beggar's coat, patched up with all sorts of rags. There is nothing in them about the church; they all aim at temporal matters. Yet the pope says, these decretals are to have equal authority with the Gospel and the writings of the apostles.
CCCCLXXVI.
In the pope's decretals are many horrible and diabolical canons; they are a great plague and evil for the church. The shameless pope presumes to say: "Whoso believes and observes not my decrees, it were in vain for him to believe in Christ, or give credit to the four Evangelists." Is not this the language of the very devil, infusing deadly poison into the Church? Again, he says in one of his decretals: That though he led people into hell, they ought to follow him; whereas, on the contrary, the office of a true bishop is to comfort the broken and sorrowful in heart, and to lead them to Christ. For upon this reprobate villain! must he teach consciences to despair in this sort? Whoever reads the decretals, will often find fair sentences of Scripture monstrously lugged in as confirmation; and, in other cases, when the Scripture is dead against them, that it is roundly said: the Romish Church has otherwise decided. Thus, like an infernal dog, the pope dares to subject God's Word to human creatures. `Tis just the same with Thomas Aquinas, who, in his books, argues, pro et contra, when he cites a passage in Scripture, he goes on: Aristotle maintains the contrary; so that the Holy Scripture must give place to Aristotle, a heathen. The world heeds not this abominable darkness, but condemns the truth, and falls into horrible errors. Therefore, let us make good use of our time, for things will not always remain as now.
CCCCLXXVII.
In the decretals, the pope domineers and triumphs like a victor; there he is on his dunghill, in possession, thundering and lightning with these words: "We have cognizance and authority, and by divine
command we judge; all others ought to be obedient unto us." No human creature may criticize the pope; he only and alone has power to judge and criticize the whole universal world. I am persuaded, that in the pope's spiritual laws it is written above one thousand times, that the pope's actions may not be criticised by any man whatsoever.
CCCCLXXVIII.
The spiritual law of the pope is a filthy book, stinking of money. Take out of it covetousness and ambition, there remains nothing of its own proper substance, yet is has a great lustre, for all unhappiness must begin in nomine Domini. Like as all righteousness and saving health is only "in the name of the Lord, so, under the color and cover of God's name, all idolatry and superstition come. Therefore the commandment fitly says: "Thou shalt not take the name of the Lord thy God in vain."
CCCCLXXIX.
Gratian, the lawyer, who collected the decretals together, endeavored with diligence to arrange them congruously, and to separate the good from the evil. The good man meant well, but the result was naught; for he proceeded thus; he rejected that which was good, to justify that which was evil, and thus undertaking the impossible, became amazed and affrighted.
CCCCLXXX.
The fasting of the friars is more easy to them than our eating to us. For one day of fasting there are three of feasting. Every friar for his supper has two quarts of beer, a quart of wine, and spice-cakes, or bread prepared with spice and salt, the better to relish their drink. Thus go on these poor fasting brethren; getting so pale and wan, they are like the fiery angels.
CCCCLXXXI.
If the emperor would merit immortal praise, he would utterly root out the order of the Capuchins, and, for an everlasting remembrance of their abominations, cause their books to remain in safe custody. `Tis the worst and most poisonous sect. The Augustine and Bernardine friars are no way comparable with these confounded lice.
CCCCLXXXII.
Francis was an Italian, born in the city of Assisi, doubtless an honest and just man. He little thought that such superstition and unbelief would proceed out of his life. There have been so many of those grey friars, that they offered to send forty thousand of their number against the Turks, and yet leave their monasteries sufficiently provided for.
The Franciscan and grey friars came up under the Emperor Frederick II., at the time St Elizabeth was canonized, in the year 1207. Francis worked his game eighteen years; two years under the emperor Philip, four years under the emperor Otho, and twelve years under the emperor Frederick II. They feign, that after his death he appeared to the pope in a dream, held a cup in his hand, and filled the same with blood that ran out of his side. Is not this, think ye, a fine and proper piece of government, that began with dreams and with lies? The pope is not God's image, but his ape. He will be both God and emperor; as pope Innocent III., said: I will either take the crown from the Emperor Philip, or he shall take mine from me. Oh, such histories ought diligently to be written, to the end posterity may know upon what grounds popedom was erected and founded; namely, upon mere lies and fables. If I were younger, I would write a chronicle of the popes.
CCCCLXXXIII.
If the pope should seek to suppress the mendicant friars, he would find fine sport; he has made them fat, and cherished them in his bosom, and assigned them the greatest and most powerful princes
for protectors. If he should attempt to abolish them, they would all combine and instigate the princes against him, for many kings and princes, and the emperor himself, have friars for confessors. The friars were the pope's columns, they carried him as the rats carry their king; I was our Lord God's quicksilver, which he threw into the fishpond; that is, which he cast among the friars.
A friar is evil every way, whether in the monastery or out of it. For as Aristotle gives an example touching fire, that burns whether it be in Ethiopia or in Germany, even so is it likewise with the friars. Nature is not changed by any circumstances of time or place.
CCCCLXXXIV.
In Italy was a particular order of friars, called Fratres Inorantiae, that is, Brethren of Ignorance, who took a solemn oath, that they would neither know, learn, nor understand anything at all, but answer all questions with Nescio. Truly, all friars are well worthy of this title, for they only read and babble out the words, but regard not their meaning. The pope and cardinals think: should these brethren study and be learned, they would master us. Therefore, saccum per neccum, that is, hang a bag about their necks, and send them abegging through cities, towns, and countries.
CCCCLXXXV.
An honest matron here in Wittenberg, widow of the consul Horndorff, complained of the covetousness of the Capuchins, one of whom pressed her father, upon his death bed to bequeath something to their monastery, and got from him four hundred florins, for the use of the monastery, the friar constraining herself to make a vow, that she would mention the matter to no person. The man kept the money, which course he usually took, to the great hurt of all the children and orphans in that city. At last, by command of the magistrate, she told how the friar had acted. Many such examples have been, yet no creature dared complain. There was no end of the
robbing, filching, and stealing of those insatiable, money-diseased wretches.
CCCCLXXXVI.
When I was in the monastery at Erfurt, a preaching friar and a barefoot friar wandered together into the country to beg for the brethren and to gather alms. These two played upon each other in their sermons. The bare-foot friar, preaching first, said: "Loving country people, and good friends! take heed of that bird the swallow, for it is white within, but upon the back it is black; it is an evil bird, always chirping, but profitable for nothing; and when angered, is altogether mad," hereby describing the preaching friars, who wear on the outside black coats, and inside white linen. Now, in the afternoon, the preaching friar came into the pulpit, and played upon the barefoot friar: "Indeed, loving friends, I neither may nor can well defend the swallow; but the grey sparrow is far a worse and more hurtful bird than the swallow; for it bites the kine, and when it fouls into people's eyes, makes them blind, as ye may see in the book of Tobit. He robs, steals, and devours all he can get, as oats, barley, wheat, rye, apples, pears, peas, cherries, etc. Moreover, he is a lascivious bird: his greatest art is to cry: `Scrip, scrip,'" etc. The bare-foot friar might in better colors have painted the preaching friars, for they are proud buzzards, and right epicureans; while the bare-foot friars, under color of sanctity and humility, are more proud and haughty than kings or princes, and, most of all, have imagined and devised monstrous lies.
CCCCLXXXVII.
St Bernard was the best monk that ever was, whom I love beyond all the rest put together; yet he dared to say, it were a sign of damnation if a man quitted his monastery. He had under him three thousand monks, not one of whom was damned, if his opinions be true, sed vix credo. St Bernard lived in dangerous times, under the emperors Henry IV, and V., Conrad, and Lothaire. He was a learned and able
monk, but he gave evil example. The friars, especially the Minorites and Franciscans, had easy days by their hypocrisy; they touched no money, yet they were vastly rich, and lived in luxury. The evil friars life began betimes, when people, under color of piety, abandoned temporal matters. The vocation and condition of a true Christian, such as God ordained and founded it, consists in three hierarchies - domestic, temporal, and church government.
CCCCLXXXVIII.
The state of celibacy is great hypocrisy and wickedness. Augustine, though he lived in a good and acceptable time, was deceived through the exaltation of nuns. And although he gave them leave to marry, yet he said they did wrong to marry, and sinned against God. Afterwards, when the time of wrath and blindness came, and the truth was hunted away, and lying got the upper hand, the generation of poor women was condemned, under the color of great holiness, but which, in truth, was mere hypocrisy. Christ with one sentence confutes all their arguments: God created them male and female.
CCCCLXXXIX.
The covetousness of the pope has exceeded all others, for the devil made choice of Rome as his peculiar habitation. The ancients said: Rome is a den of covetousness, a root of all wickedness. I have also read in a very old book, this verse following: -
"Versus Amor, mundi caput est, et bestia terrae."
That is, when the word Amor is turned and read backward, Roma, Rome, the head of the world, a beast that devours all lands. At Rome all is raked to their hands without preaching or church service, by superstition, idolatry, and selling their good works to the poor ignorant laity for money. St Peter describes such covetousness with express and clear words, when he says: "They have a heart exercised with covetous practices." I am persuaded a man cannot know the disease of covetousness, unless he know Rome; for the deceits and
jugglings in other parts are nothing in comparison with those at Rome.
CCCCXC.
The proverb says: Priests livings are catching livings; priests goods never prosper; and this we know to be true by experience, for such as have taken spiritual livings unto them are grown poor thereby and become beggars.
CCCCXCI.
Saint Augustine and others distinguish thus between heretics, schismatics, and bad Christians; A schismatic is one that raises divisions and dissensions, professing the true faith of the Christian church, but not at union with her as to certain ceremonies and customs; an evil Christian is he that agrees with the church both in doctrine of faith and ceremonies, but therewithal leads an evil life, and is of wicked conversation. But an heretic is one that introduces false opinions and doctrines against the articles of the Christian faith, contrary to the true meaning of Holy Scripture, and stubbornly maintains and defends them. The papists do not call me a heretic, but a schismatic; one that prepares discords and strifes. But I say, the pope is an arch heretic, for he is an adversary to my blessed Saviour Christ; and so am I to the pope, because he makes new laws and ordinances according to his own will and pleasure, and so directly denies the everlasting priesthood of Christ.
Let us but mark the two points in his decrees, where, with exceeding pompous majesty, he exalts himself above the Holy Scriptures. He is content to leave the expounding thereof to the Fathers, but the decision of their truth he reserves for the chair of Rome. Therefore he discharges against me his lightnings and thunderings, yea, also against his own decrees; for the pope himself says: Justice must give place and yield to the truth. For that purpose he produces the example of king Hezekiah, who brake in pieces the brazen serpent,
which God had commanded to be erected. But the pope deals quite contrary to his own laws and decrees; for now he will have that truth must and shall give place to his innumerable and apparent errors. And indeed it is a grievous case, that youth have not seen such errors, or comprehended them; they thing that the gospel has always been the same as now it is. If we had held God's Word in due honor and reverence, then such abominable errors and idolatries would never have risen or crept in among us.
CCCCXCII.
Through concord small things and wealth increase, as the heathen said; but dissension is dangerous and hurtful, especially in schools, professions, high arts, and their professors, wherein the one ought to reach the hand to the other, kissing and embracing. But when we bite one another, then let us take heed lest we be swallowed up together. Therefore let us pray and strive; for the word of faith, and the prayers of the just, are the most powerful weapons; moreover, God himself sends his holy angels around them that fear him. We ought valiantly to fight, for we are under a Lord of hosts, and a prince of war; therefore with one hand we must build, and in the other hand take the sword - that is, we must both teach and resist.
It is now time to watch, for we are the mark they shoot at; our adversaries intend to make a confederacy with the Turk; they aim at us, but we must venture it, for antichrist will war and get the victory against the saints of God. We stand outwardly in the greatest danger, by reason of treachery and treason; the papists endeavor with money to corrupt our captains and officers. An ass laden with money may do anything, as Tacitus writes of us Germans; they have been taught to take money; there is neither fidelity nor truth on earth.
CCCCXCIII.
The papists have a fair and glittering external worship; they boast much of God's Word, of faith, of Christ, of the sacraments, of love, of
hope, etc., but they utterly deny the power and virtue of all these; nay, teach that which is quite contrary thereunto. Therefore St Paul very well says: "They deny the power of godliness." He does not say they deny godliness, but they deny the power, strength, and virtue thereof, by false and superstitious doctrine.
CCCCXCIV.
Luther, coming from Rome, showed the prince elector of Saxony a picture he had brought with him, whereon was painted how the pope had foiled the whole world with his superstitions and idolatries. There was the little ship of the church, as they term it, almost filled with friars, monks, and priests, casting lines out of the ship to those that were in the sea; the pope, with the cardinals and bishops, sat behind, in the end of the ship, overshadowed and covered by the Holy Ghost, who was looking up towards heaven, and through whom those swimming in the sea, in great danger of their lives, were hoisted up into the ship and saved.
These and like fooleries we then believed as articles of faith. The papists - blind people - by pretending that they go through much tribulation in this world; whereas they wallow in all the glory, pleasures, and delights of the earth. But let them be assured, that ere many years the power of their abominable blasphemies, idolatries, and damnable religion, will be broken, if not destroyed.
And on the contrary, we, who for the sake of confessing God's holy Word in truth, are terrified, banished, imprisoned, and slain here on earth by that man of sin, and God's enemy, the antichrist-pope of Rome, at the last day, with unspeakable comfort, shall take possession of the fruits of our assured hopes - namely, everlasting consolation, joy, and salvation.
CCCCXCV.
The pope places his cardinals in all kingdoms - peevish milk-sops, effeminate and unlearned blockheads, who lie lolling in king's courts,
among the ladies and women. The pope has invaded all countries with these and his bishops. German is taken captive by popish bishops, for I can count above forty bishopries, besides abbeys and cathedrals, which are richer than the bishopries. Now, there are in Germany but eight and twenty principalities, so that the popish bishops are far more rich and powerful than the princes of the empire.
CCCCXXVI.
The devil begat darkness; darkness begat ignorance; ignorance begat error and his brethren; error begat free-will and presumption; freewill begat merit; merit begat forgetfulness of God; forgetfulness begat transgression; transgression begat superstition; superstition begat satisfaction; satisfaction begat the mass-offering; the massoffering begat the priest; the priest begat unbelief; unbelief begat king hypocrisy; hypocrisy begat traffic in offerings for gain; traffic in offerings for gain begat purgatory; purgatory begat the annual solemn vigils; the annual vigils begat church-livings, church-livings begat avarice; avarice begat swelling superfluity; swelling superfluity begat fulness; fulness begat rage; rage begat license; license begat empire and domination; domination begat pomp; pomp begat ambition; ambition begat simony; simony begat the pope and his brethren, about the time of the Babylonish captivity.
After the Babylonish captivity, the pope begat the mystery of iniquity; the mystery of iniquity bagat sophistical theology; sophistical theology begat rejecting of the Holy Scripture; rejecting of the Holy Scripture begat tyranny; tyranny begat slaughtering of the saints; slaughtering of the saints begat condemning of God; condemning of God begat dispensation; dispensation begat willful sin; willful sin begat abomination; abomination begat desolation; desolation begat doubt; doubt begat searching out the grounds of truth, and out of this, the desolator, pope, or antichrist, is revealed.
St Paul complained and said: "The time will come when they will not endure sound doctrine;" and elsewhere: "This know also, that in the last days perilous times shall come: for men shall be lovers of themselves," etc.
When first I read these sentences, I did not look towards Rome, but thought they had been spoken of the Jews and Turks.
CCCCXCVII.
In the Old Testament, the year Jubilee was observed every fiftieth year; the pope imitated this with the golden gate; which brought gain and money to the popes; so they afterwards changed the fiftieth year into the five and twentieth, then to the fifteenth, and then to the seventh year, so they might frequently get money.
CCCCXCVIII.
If I had not been a doctor, Satan had made me work enough to do. It was no slight and easy matter for one to alter the whole religion of popedom, so deeply rooted. But I promised and swore in baptism, that I would hold by Christ, and his Word, that I would steadfastly believe in him, and utterly renounce the devil and all his lies. And, indeed, the oath I took in baptism is renewed in all my tribulations; without this I could not have subsisted or resisted my troubles, but they had overwhelmed and made an end of me. I would willingly have shown obedience to the pope and bishops in any reasonable particular; but they would have, short and round, that I should deny Christ, and make God a liar, and say: the Gospel is heresy.
CCCCXCVIII.
In the New Testament, and in the Christian church, God's worship consists in the plain simple truth; no superstitions or worshipping of idols are there to be found; hence St John, in his Epistle, writes: There are three that bear witness in earth: 1. The spirit; that is, the function of preaching. 2. Water; that is, baptism. 3. Blood; that is, the
supper of the Lord. But the pope and his seducing spirits condemn these witnesses, and have invented innumerable worshippings, ceremonies, and offerings; and instituted them of their own election without God's Words, so that through errors the church is excluded from her bridegroom's ordinances.
Ceremonies are only middle things, instituted for the end of policy; namely to observe rules, and that everything in the church may proceed decently and in order, as the law of nature also teaches, and as we behold in the creating of all creatures.
DI.
It is of the devil himself that the papists hold the final cause of instituting human traditions to be, that thereby God is truly worshipped and served, and that, therefore, they are necessary to salvation. `Tis most monstrous; for though such human traditions were the best and most esteemed works of Christianity, which they are not, yet to say they are necessary to salvation, or give God satisfaction for our sins, and so purchase grace, spoils all, and makes the best of works to be utterly rejected of God.
The like superstition and abomination lay in those works which they call opera supererogationis, that is, works which they had in overplus, and more then they, the friars, priests, and nuns themselves had need of, so sold them to the laity.
DII.
If we could but preserve the catechism, and set up schools for posterity, we had lived well; as for ceremonies, they might go whither they would, for they are the touch-powder, giving occasion to superstition; people thinking they are necessary to salvation and that their being omitted is sin.
DIII.
The popish fasting is right murder, whereby many people have been destroyed, observing the fasts strictly, and, chiefly, by eating one sort of food, so that nature's strength thereby is wholly weakened.
For this cause Gerson was constrained at Paris to write a book of "Comfort for troubled and perplexed Consciences," to the end they might neither be discouraged nor despair. For those that fast, spoil themselves and weaken their strength. Such darkness has been in popedom, where they neither taught, nor intended to teach, the ten commandments, the creed, and the Lord's prayer.
DIV.
There are two sorts of holiness, substantial and accidental; St Francis was once substantially holy by his faith in Jesus Christ, but afterwards he became infatuated with the accidental holiness of the hood, an accessory wholly foreign to holiness. Ah, God! `tis not the putting on this or that article of dress, that will give us a pass to heaven.
DV.
Luther received tidings from Denmark, that the king and the duke of Holstein had ordered a fast, to be observed three days, - as an admonition to the people to prayer and peace; whereupon he said: it is a very upright and good course; I wish all other kings and princes did the like; `tis the most external humiliation, and when we add thereunto the inward humility of the heart, `tis exceeding good.
DVI.
Popedom stands upon the mass two manner of ways; first, spiritually, holding that the mass is a worshipping of God; secondly, corporally, being maintained and preserved, not by divine power, but by human and temporal princes.
The mass is the papist's rock, both spiritually and carnally; and now it is fallen in the spirit, and in due time God will also destroy it in the flesh.
DVII.
The private mass, since the time of Gregory, now above eight hundred years, has deceived many saints. John Huss was taken captive by that deceitful painted stuff. I much wonder how God drew me out of this idolatry. Three years since there was here a man who certified me that in Asia no private mass was celebrated. I am assured that in Armenia, Ethiopia, India, and in the countries towards the east, there are many Christians to this day, who never heard mass.
The mass in France was not so highly esteemed as it has been in Germany; for when in the morning one had heard ,ass, he cared for no more, how many soever were held, but passed by them without showing any particular regard. When the French king heard mass, he always gave a French crown to the priest, which he laid upon a book that was brought and held before him.
DVIII.
The canon of the mass is pieced and patched up out of many lies. The Greeks have it not. When I was in Italy, I saw that they at Milan had no such canon, and when I offered to celebrate mass there, they said to me: Nos sumus Ambrosiani. They told me that in former times they had been at debate among themselves, whether they should receive into their church the book of Ambrose, or that of Gregory, and to that end prayed God by some miracle to decide for them. At night they laid both the books in the church; in the morning found the book of Ambrose, altogether whole and unmoved, upon the high altar, but the book of Gregory was torn all in pieces, scattered up and down the church. The same they construed thus: Ambrose should
remain at Milan upon the altar, Gregory be scattered through the whole world.
DIX.
The ornaments and gay apparel used in popedom, in celebrating mass, and other ceremonies, were partly taken out from Moses, and partly from the heathen. For as the priests saw that the public shows and plays, held in the market places, drew away the people, who took delight therein, they were moved to institute shows and plays in the churches, so as to draw children and unlearned people to church. Such are the toys they exhibit on Easter-eve, very pleasing and acceptable, not for devotion's sake, but to delight the foolish fancy.
DX.
When I was a young friar at Erfurt, and had to go out into the villages for pudding and cheeses, I once came to a little town where I held mass. Now, when I had put on my vestments and trimmings, and approached the altar, the clerk or sexton of the church began merrily to strike upon the lute the Kirieleison, whereat I, who scarcely could forbear laughing, was constrained to direct and tune my Gloria in excelsis according to his Kirieleison.
DXI.
The Jews held their offerings es opere operata; when a work was accomplished only externally, they thought that thereby sins were reconciled and satisfied, whereas all their offerings and sacrifices ought to have been signs of thanksgiving.
Even so it is likewise with the papists error of the mass, whereby the mass-priest, an unlearned ass, affects to give full satisfaction for sins.
DXII.
The mass ought to be abolished, chiefly for two reasons: First, because natural understanding judges that it is a dishonest kind of trading and gain to celebrate mass for two-pence, or to sell it for three-half-pence. Secondly, because, according to the spirit, it is judged to be an abominable idolatry, making Christ to have died in vain, seeing they pretend thereby to make full satisfaction for sins with mere work. These two abuses are altogether inexcusable, yet all universities have conspired and vowed to maintain the mass. We can never agree with the papists as to this point. For if they should suffer the mass to be abolished, they must make full restitution of that which, with their lies and deceit, they have got and stolen from emperors, kings, princes, nobility, and other people.
DXIII.
Many Italians are well inclined to the Protestant religion, and would have been well satisfied therewith had I not touched the mass, to reject which they held to be an abominable heresy. They depend thereon so surely, that they think he who has heard mass is free from all danger, and cannot sin, whatsoever he take in hand, and that no evil can befall him; hence it comes to pass, that after hearing mass, many sins and murders are committed. When I was at Rome, there was one who had sought his enemy two whole years, to be revenged upon him, but had not been able to find him out; at last, he spied him in the church where he himself had heard mass, having just risen from before the altar; he forthwith stepped to him, stabbed him to death, and fled. My book on the abolition of the mass is written with much vehemence against the blasphemers, but it is not for those who are not entering upon the true path, who have just become born to the new life; nor should these be offended thereat; if, twenty years ago, any one had presumed to take from me the mass, he must have tugged hard, before he got it from me; for my heart hung thereon, and I adored it; now, God be praised, I am of another mind, and am fully assured, that the foundation and ground of the mass, and of popedom, is nothing but imposture, extortion, and idolatry.
DXIV.
Missa, the mass, comes of the Hebrew word Maosim, that is, a collecting of alms, a stipend, or a tax for the sake of priests, or other people. The mass has devoured infinite sums of money.
OF PURGATORY
DXV.
Augustine, Ambrose, and Jerome held nothing at all of purgatory. Gregory, being in the nighttime deceived by a vision, taught something of purgatory, whereas God openly commanded that we should search out and inquire nothing of spirits, but of Moses and the prophets. Therefore we must not admit Gregory's opinion on this point; the day of the Lord will show and declare the same, when it will be revealed by fire.
This sentence, "And their works do follow them," must not be understood of purgatory, but of the doctrine of good works, or of godly and true Christians, and of heretics. Arius, the heretic, has had his judgment; the fire of faith has declared it. For the last day will discover and declare all things.
God has, in his Word, laid before us two ways; one which by faith leads to salvation, - the other, by unbelief, to damnation.
As for purgatory, no place in Scripture makes mention thereof, neither must we any way allow it; for it darkens and undervalues the grace, benefits, and merits of our blessed, sweet Saviour Christ Jesus.
The bounds of purgatory extend not beyond this world; for here in this life the upright, good, and godly Christians are well and soundly scoured and purged.
OF COUNCILS
DXVI.
The pope styles himself a bishop of the catholic church, which title he never dared to take upon him before; for at the time when the council of Nicea was held, then thee was no pope at all. The church at that time was divided into three parts; first, of Ethiopia; second, of Syria, to which Antioch belonged; third, of Rome, with her appertaining sects. In this manner they swarmed soon after the apostles time, and instituted three sorts of councils: first, a general; second, a provincial; third, an episcopal, - a council being to be held in every bishopric.
DXVII.
Since the time of the apostles, threescore general and provincial councils have been held, among which only four are especially worthy of praise; two, those of Nicea and Constantinople, maintained and defended the Trinity and the godhead of Christ; the other two, those of Ephesus and Chalcedon, maintained Christ's humanity. In the council of Nicea nothing is written or mentioned of any pope or bishop of Rome, as being there; only one bishop from the west, Ozius, bishop of Cordova, was present. The other bishops came from the churches in the east, Greece, Asia Minor, Egypt, Africa, etc.
Ah, Lord God! what are councils and conventions but grasping and vanity, wherein men dispute about titles, honors, precedence, and other fopperies? Let us consider what has been done by these councils in three hundred years; nothing but what concerns externals and ceremonies; nothing at all touching true divine doctrine, the upright worshipping of God, or faith.
DXVIII.
In January, 1539, a book was sent to Luther, entituled, Liber Conciliorum, a large and carefully arranged collection. After reading it he said: this book will maintain and defend the pope, whereas in his own decrees, innumerable canons are against him and this book. And besides, councils have no power to make and ordain laws and ordinances in the church, what is to be taught and to be believed, or concerning good works, for all this has been already taught and confirmed. Councils have power to make ordinances only concerning external things, customs, and ceremonies; and this no further than as concerns persons, places, and times. When these cease, such ordinances also cease.
The Romish laws are now dead and gone, by reason Rome is dead and gone: it is now another place. In like manner, the decrees and ordinances of councils are now no longer valid, because their days have gone by. As St Paul says: "Why, as though living in the world, are ye subject to ordinances? (touch not, taste not, handle not, which all are to perish with the using) after the commandments of men? which things have indeed a show of wisdom in will-worship and humility, and neglecting of the body, not in any honor to the satisfying of the flesh."
Did not decrees and statutes, like persons, times, and places, change and cease, the doctrine would of a mortal creature make an immortal; and, indeed, they name the pope an earthly god, fitly enough, for all his laws, decrees, and ordinances, savor of terrestrial, not of celestial things.
DXIX.
When God's Word is by the Fathers expounded, construed, and glossed, then, in my judgment, it is even as when one strains milk through a coal-sack, which must needs spoil and make the milk black; God's Word of itself is pure, clean, bright and clear; but, through the doctrines, books, and writings of the Fathers, it is darkened, falsified, and spoiled.
DXX.
The council of Nicea, held after the apostles time, was the very best and purest; but, by and bye, in the time of the emperor Constantine, it was weakened by the Arians; for at that time, out of dissembling hearts, they craftily subscribed that they concurred in one opinion with the true and upright catholic teachers, which in truth was not so; whereof ensued a great dissension.
DXXI.
The papists go craftily about endeavoring to suppress us; they intend such a reformation should be made, as will in no way suit us to adopt; if, for the sake of outward peace, we enter into accord with the papists, we should make the pure doctrine of our church suspected. Oh no; no such agreements for me. If the emperor Charles would appoint a national council, then there were some hope; but he will not go on; the papists will not yield, but will sit alone therein, and have full power to determine and conclude. By my advice, if it so fall out, we will all arise and leave them sitting alone; for the pope shall have no authority or power over us and our doctrine. We need no council for the sake of God's Word, for that is sure enough. We can well appoint and order fastings and such like things without a council, and without ensnaring the consciences, which shall be at liberty, and not troubled or tied therewith. Christ did not institute and command fastings with laws, but says: "When the bridegroom shall be taken from them, then they shall fast." Also he says: "Go, sell all that thou hast." Fasting will follow thereupon.
The Italians are so stiff-necked and proud, they will not be reformed by the Germans, no, not though they be convinced with the clear truth of God's Word. I have often thought with myself, how we might by a council, in some measure, come to an agreement between us, but I see no means can be found. For if the pope should acknowledge he had failed but in the least article, and should admit, in a council, his gross errors, then he would lose his authority and power; for he
brags that he is the Church's head, to whom all the members must yield obedience; hence the complaint in the council at Constance, and hence that council's setting itself over and above the pope, and deposing him. If the papists should give place to us, and yield in the least article, then the hoops in the garland were quite broken asunder, and all the world would cry out: Has it not been constantly affirmed that the pope is the head of the Church and cannot err? How then comes he now to acknowledge his errors?
DXXII.
In a council ought to be two manner of voices; the first, the Vox consultiva vel deliberativa, that is, when they consult and discourse concerning affairs, open to kings, princes, and doctors, for each one to deliver his opinion. The second they call decisiva vox, a deciding voice, when they conclude what is to be believed and done; which voice the pope and his cardinals have usurped; for they decide and conclude what they will and please.
A council should be a purgatory, to purge, cleanse, and reform the Church; and when new errors and heresies break and press in, to confirm, strengthen, and preserve pure doctrine, and resist, hinder, and quench new fires, and condemn false doctrine. But the pope would have a council to be one assembly, wherein he daily might make new decrees, orders and statutes, touching good works.
DXXIV.
The imperial diet held at Augsburg, 1530, is worthy of all praise; for then and thence came the gospel among the people in other countries, contrary to the will and expectation both of emperor and pope. God appointed the imperial diet at Augsburg, for the papists openly approved there of our doctrine. Before that diet was held, the papists had made the emperor believe, that our doctrine was altogether frivolous; and that when he came to the diet, he should see them put us all to silence, so that none of us should be able to speak a
word in the defense of our religion; but it fell out far otherwise; for we openly and freely confessed the Gospel before the emperor and the whole empire, and confounded our adversaries in the highest degree. The emperor discriminated understandingly and discreetly, and carried himself princely in this cause of religion; he found us far otherwise than the papists had informed him; and that we were not ungodly people, leading most wicked and detestable lives, and teaching against the first and second tables of the ten commandments of God. For this cause the emperor sent out confession and apology to all the universities; his council also delivered their opinions, and said: "If the doctrines of these men be against the holy Christian faith, then his imperial majesty should suppress it with all his power. But if it be only against ceremonies and abuses, as it appears to be, then it should be referred to the consideration and judgment of learned people, or good and wise counsel."
O! God's word is powerful; the more it is persecuted, the more and further it spreads itself abroad. I would fain the papist confutation might appear to the world; for I would set upon that old torn and tattered skin, and so baste it, that the stitches thereof should fly about; but they shun the light. This time twelve month no man would have given a farthing for the protestants, so sure the ungodly papists were of us. For when my most gracious lord and master, the prince elector of Saxony, came before other princes to the diet, the papists marvelled much thereat, for they verily believed he would not have appeared, because, as they imagined, his cause was too bad and foul to be brought before the light. But what fell out? even this, that in their greatest security they were overwhelmed with the utmost fear and affright, because the prince elector, like an upright prince, appeared so early at Augsburg. The popish princes swiftly posted away to Inspruck, where they held serious council with prince George, and the marquis of Baden, all of them wondering what the prince elector's so early approach to the diet should mean, and the emperor himself was astonished, and doubted whether he could come and go in safety; whereupon the princes were constrained to
promise that they would stand, body, goods, and blood by the emperor, one offering to maintain six thousand horse, another so many thousands of foot soldiers, etc., to the end his majesty might be the better secured. Then was a wonder among wonders to be seen, in that God struck with fear and cowardliness the enemies of the truth. And although at that time the prince elector of Saxony was alone, and but only the hundredth sheep, the others being ninety and nine, yet it so fell out, that they all trembled and were afraid. When they came to the point, and began to take the business in hand, there appeared but a very small heap that stood by God's Word. But, that small heap, brought with us a strong and mighty King, a King above all emperors and kings, namely Christ Jesus, the powerful Word of God. Then all the papists cried out, and said: Oh, it is insufferable, that so small and mean a heap should set themselves against the imperial power. But the Lord of Hosts frustrates the councils of princes. Pilate had power to put our blessed Saviour to death, but willingly he would not. Annas and Caiaphas willingly would have done it, but could not.
The emperor, for his own part, is good and honest; but the popish bishops and cardinals are undoubted knaves. And forasmuch as the emperor now refuses to bathe his hands in innocent blood, the frantic princes bestir themselves, and scorn and condemn the good emperor in the highest degree. The pope also for anger is ready to burst in pieces, because the diet should be dissolved without shedding of blood; therefore he sends the sword to the duke of Bavaria, intending to take the crown from the emperor's head, and set it upon the head of Bavaria; but he shall not accomplish it. In this manner ordered God the business, that kings, princes, yea, and the pope himself, fell from the emperor, and we joined him, which was a great wonder of God's providence, in that he whom the devil intended to use against us, God takes, and uses for us. O wonder above all wonders!
OF THE FATHERS OF THE
CHURCH
DXXV.
I will not presume to criticize too closely the writings of the Fathers, seeing they are received at the church, and have great applause, for then I should be held an apostate; but whoso reads Chrysostom, will find he digresses from the chief points, and proceeds to other matter, saying nothing, or very little, of what pertains to the business. When I was expounding the Epistle to the Hebrews, and turned to what Chrysostom had written thereupon, I found nothing to the purpose; yet I believe that he at that time, as being the chief rhetorician, had many hearers, though he taught without profit; for the chief office of a preacher is to teach uprightly, and diligently to look to the chief points and grounds whereon he stands, and so instruct and teach the hearers that they understand aright, and may be able to say: this is well taught. When this is done, he may avail himself of rhetoric to adorn his subject and admonish the people.
DXXXVI.
Behold what great darkness is in the books of the Fathers concerning faith; yet if the article of justification be darkened, it is impossible to smother the grossest errors of mankind. St Jerome, indeed, wrote upon Matthew, upon the Epistles to Galatians and Titus; but, alas! very coldly. Ambrose wrote six books upon the first book of Moses, but they are very poor. Augustine wrote nothing to the purpose concerning faith; for he was first roused up and made a man by the Pelagians, in striving against them. I can find no exposition upon the Epistles to the Romans and Galatians, wherein anything is taught pure and aright. O what a happy time have we now in regard to the purity of the doctrine; but alas! we little esteem it. After the Fathers
came the pope, and with his mischievous traditions and human ordinances, like a breaking water-cloud and deluge, overflowed the church, snared consciences, touching eating of meat, friars hoods, masses, etc., so that daily he brought abominable errors into the church of Christ; and to serve his own turn, took hold on St Augustine's sentence, where he says, Evangelio non crederem, etc. The asses could not see what occasioned Augustine to utter that sentence, whereas he spoke it against the Manicheans, as much as to say: I believe you not, for ye are damned heretics, but I believe and hold with the church, the spouse of Christ, which cannot err.
DXXVII.
Epiphanius compiled a history of the church long before Jerome; his writings are good and profitable, and, if separated from dissentious agruments, worth printing.
DXXVIII.
I much like the hymns and spiritual songs of Prudentius; he was the best of the Christian poets; if he had lived in the time of Virgil, he would have been extolled above Horace. I wish the verses of Prudentius were read in schools, but schools are now become heathenish, and the Holy Scripture is banished from them, and sophisticated through philosophy.
DXXIX.
We must read the Fathers cautiously, and lay them in the gold balance, for they often stumbled and went astray, and mingled in their books many monkish things. Augustine had more work and labor, to wind himself out of the Father's writings, then he had with the heretics. Gregory expounds the five pounds mentioned in the Gospel, which the husbandman gave to his servants to put to use, to be the five senses, which the beasts also possess. The two pounds, he construes to be the reason and understanding.
DXXX.
The more I read the books of the Fathers, the more I find myself offended; for they were but men, and, to speak the truth, with all their repute and authority, undervalued the books and writings of the sacred apostles of Christ. The papists were not ashamed to say, What is the Scripture? we must read the holy Fathers and teachers, for they drew and sucked the honey out of the Scripture. As if God's Word were to be understood and conceived by none but by themselves, whereas the heavenly Father says: "Him shall ye hear," who in the gospel taught most plainly in parables and similitudes.
DXXXI.
Augustine was the ablest and purest of all the doctors, but he could not of himself bring back things to their original condition, and he often complains that the bishops, with their traditions and ordinances, troubled the church more than did the Jews with their laws.
DXXXII.
Faithful Christians should heed only the embassy of our blessed Saviour Christ, and what he says. All they who alter and construe the Gospel through human authority, power, and repute, act very unchristianlike and against God. No temporal potentate allows his ambassador to exceed his instructions, not in one word; yet we, in this celestial and divine embassage and legation, will be so presumptuous as to add and diminish to and from our heavenly instructions, according to our own vain conceits and self-will.
DXXXIII.
I am persuaded that if at this time, St Peter, in person, should preach all the articles of Holy Scripture, and only deny the pope's authority, power, and primacy, and say that the pope is not the head of all Christendom, they would cause him to be hanged. Yea, if Christ
himself were again on earth, and should preach, without all doubt the pope would crucify him again. Therefore let us expect the same treatment; but better is it to build upon Christ, than upon the pope. If, from my heart, I did not believe that after this life there were another, then I would sing another song, and lay the burthen on another's neck.
DXXXIV.
Lyra's Commentaries upon the Bible are worthy of all praise. I will order them diligently to be read, for they are exceeding good, especially on the historical part of the Old Testament. Lyra is very profitable to him that is well versed in the New Testament. The commentaries of Paulus and Simigerus are very cold; they may well be omitted and left out, if Lyra should be reprinted.
DXXXV.
Jerome should not be numbered among the teachers of the church, for he was a heretic; yet I believe that he is saved through faith in Christ. He speaks not of Christ, but merely carries his name in his mouth.
DXXXVI.
The Terminists, among whom I was, are sectaries in the high schools; they oppose the Thomists, the Scotists, and the Albertists; they are also called Occamists, for Occam, their founder. They are of the newest sect, and are not strongest in Paris.
The question with them was, whether the word humanitas means a general humanity, residing in every human creature, as Thomas and others hold. The Ocamists and Terminists say: It is not in general, but it is spoken in particular of every human creature; as a picture of a human creature signifies every human creature.
They are called Terminists, because they speak of a thing in its own proper words, and do not apply them after a strange sort. With a carpenter we must speak in his terms, and with such words as are used in his craft, as a chisel, as axe. Even so we must let the words of Christ remain, and speak of the sacraments in suis teminis, with such words as Christ used and spake; as "Do this," must not be turned into "Offer this;" and the word corpus must not signify both kinds, as the papists tear and torment the words, and willfully wrest them against the clear text.
DXXXVII.
The master of sentences, Peter Lombard, was a very diligent man, and of a high understanding; he wrote many excellent things. If he had wholly given himself to the Holy Scriptures, he had been indeed a great and a leading doctor of the church; but he introduced into his books unprofitable questions, sophisticating and mingling all together. The school divines were fine and delicate wits, but they lived not in such times as we. They got so far that they taught mankind were not complete, pure, or sound, but wounded in part, yet they said people by their own power, without grace, could fulfill the law; though when they had obtained grace, they were able more easily to accomplish the law, of their own proper power.
Such and the life horrible things they taught; but they neither saw nor felt Adam's fall, nor that the law of God is a spiritual law, requiring a complete and full obedience inwardly and outwardly, both in body and soul.
DXXXVIII.
Gabriel Biel wrote a book upon the canon in the mass, which at that time I held for the best; my heart bled when I read it. I still keep those books which tormented me. Scotus wrote very well upon the Magister sententiarum, and diligently essayed to teach upon those matters. Occam was an able and sensible man.
OF THE PATRIARCHS AND
PROPHETS
DXXXIX.
David's fall was very offensive, for the holy man fell into adultery, murder, and despising of God. He was afterwards visited and punished by God in such sort, that the whole nation forsook him. His counsellors - yea, his best beloved son, conspired and made a league against him, who before had such high fortune, and was held in such esteem. On account of these offences, the ungodly, doubtless, boasted, and said: "Where is the king now? where is now his God? what has become of his good fortune and prosperity?" For no doubt there were many kings more powerful than David; as the king of the Moabites, whom Isaiah calls a three-yeared cow; that is, strong, powerful, and fat.
It has always been so in the world - that it has gone evil with the godly, and well with the ungodly; of this complaint is made in many Psalms. We see at this day, that the popish bishops and ungodly princes live in great honor, wealth, and power, while good and Godfearing people are in poverty, disgrace, and trouble.
The Greek tragedies are not to be compared to the history of David.
DXL.
All kings, princes, rulers, and ministers, sin of necessity, and therefore have special need of the remission of sins. I am persuaded that Ahab was saved, inasmuch as God said to the prophets: "Seest thou not how Ahab boweth himself before sin?" For to whom God affords speech, that is, his word and promise, with him it stands well. Therefore, doubtless, he was saved, notwithstanding the Scriptures witness against him, even to his death. He believed the promise of
the Messiah, and so at his death got hold of the forgiveness of sins. In like manner I am persuaded also of all those of whom the Scripture says: "And he slept with is fathers," that they are all in heaven. For this word, slept, shows some good in the Scriptures. But of whom it is written: They were made away and slain by the enemies, or were devoured and torn in pieces by wild beasts, I am persuaded they are lost and damned.
DXLI.
Although God charged David to build the temple, he could not perform it, because he had shed much blood, and had carried the sword; not that he did wrong therein, but that he could not be the figure or type of Christ, who must have a peaceable kingdom, without shedding of blood. But Solomon was to accomplish it, who is called peaceable, through which Christ's kingdom was signified.
DXLII.
It is with us, as it was in the time of Judas Maccabaeus, who defended his people, and yet was not able to suppress the enemies who possessed the government; while his own people were unthankful, and wrought him great mischief; these two oppressions make one weary.
The legends of the patriarchs far excelled the holiness of all the saints; for they went on in simple obedience towards God, in the works of their vocation. They performed such things as came to their hand, according to God's command, without respect; therefore, Sara, Abraham's wife, excels all other women.
DXLIII.
Philip Melancthon demanded of Luther: How it was, that though David was instituted and ordained a king immediately of God, yet he had many tribulations and plagues, as his psalms show? Luther said: David was not acquainted with many good days: he was plagued by
the ungodly and false teachers, he saw that his people banded against him, he endured and suffered many insurrections and tumults, which taught him his lesson to pray. When he was without tribulation, he grew giddy-headed and secure, as we see in his adultery, and his murder of Uriah.
Ah, Lord God! how is it thou sufferest such great people to fall? This David had six wives, who doubtless were wise and understanding women; as was the wise Abigail; if they were all such, he was furnished with surpassing wives. Moreover, he had ten concubines; yet, notwithstanding, he was an adulterer.
DXLIV.
Job had many tribulations; he was also plagued of his friends, who fiercely assaulted him. The text says, that his friends fell upon him, and were full of wrath against him; they tormented him thoroughly, but he held his peace, suffered them to talk their talk, as if he should say, you know not what you prate about. Job is an example of God's goodness and mercy; for how upright and holy soever he was, yet he sorely fell into temptation; but he was not forsaken, he was again delivered and redeemed through God's grace and mercy.
DXLV.
Melancthon discoursing with Luther touching the prophets, who continually boast thus: "Thus saith the Lord," asked whether God in person spoke with them or no. Luther replied: They were very holy, spiritual people, who seriously contemplated upon holy and divine things; Therefore God spake with them in their consciences, which the prophets held as sure and certain revelations.
We read in the books of the Jews that Isaiah was slain by king Ahaz, because he said: "I saw the Lord sitting upon a throne," etc. Doubtless, Ahaz said unto him: Thou wretch! how darest thou presume to say, "Thou hast seen the Lord?" whereas God said to Moses, "Shall a man see me, and live?" Thou art an insane heretic;
thou blasphemest God; thou art worthy of death; take him away. And many think it quite just that Isaiah was slain for this, not enduring that any man should say he had done or seen greater things than Moses.
DXLVI.
The history of Elijah is awful, and almost incredible. It was a fierce anger indeed, that so holy a man should pray it might not rain; but he saw that the teachers were slain, and that good and God-fearing people were hunted down, and persecuted. Therefore he prayed against those upon whom, with words and preaching, he could not prevail.
DXLVII.
The majesty of the prophet Jonah is surpassing. He has but four chapters, and yet he moved therewith the whole kingdom, so that in his weakness, he was justly a figure and a sign of the Lord Christ. Indeed, it is surprising, that Christ should recur to this but in four words. Moses likewise, in few words describes the creation, the history of Abraham, and other great mysteries; but he spends much time in describing the tent, the external sacrifices, the kidneys and so on; the reason is, he saw that the world greatly esteemed outward things, which they beheld with their carnal eyes, but that which was spiritual, they soon forgot.
The history of the prophet Jonah is almost incredible, sounding more strange than any poet's fable; if it were not in the Bible, I should take it for a lie; for consider, how for the space of three days he was in the great belly of the whale, whereas in three hours he might have been digested and changed into the nature, flesh and blood of that monster; may not this be said, to live in the midst of death? In comparison to this miracle, the wonderful passage through the Red Sea was nothing.
But what appears more strange is, that after he was delivered, he began to be angry, and to expostulate with the gracious God, touching a small matter not worth a straw. It is a great mystery. I am ashamed of my exposition upon this prophet, in that I so weakly touch the main point of this wonderful miracle.
DXLVIII.
The harsh and sharp words of the prophets go to the heart, yet when they say: "Jerusalem shall fall and be destroyed," the Jews held such preaching merely heretical, and would not endure it.
Even so say I: the Romish church shall fail, and be destroyed; but the papists will neither believe nor endure it; it is impossible, say they, for it is written in the article: "I believe in the holy Christian church." Many kings are destroyed before Jerusalem, as Sennacherib, etc.; when the prophet Jeremiah said: "Jerusalem shall be destroyed," which he spake through the Holy Ghost, so it fell out.
If the pope should bring against me only one such argument as the Jews had against Jeremiah and other prophets, it were not possible for me to subsist. But the pope disputes with me, not according to justice and equity, but with the sword and his power. He uses no written law, but club law. If I had no other argument against the pope than de facto, I would instantly hang myself, but my dispute is just.
DXLIX.
An upright Christian is like unto Jonah, who was cast into the sea, that is, into hell. He beheld the mouth of the monster gaping to devour him, and lay three days in its dark belly, without consuming. This history should be unto us one of the greatest comforts, and a manifest sign of the resurrection from the dead.
In such sort does God humble those that are his. But afterwards, Jonah went too far; he presumed to command God Almighty, and
became a great man-slayer and a murderer, for he desired that a great city and many people should be utterly destroyed, though God chose to spare them. This was a strange saint.
DL.
To translate the prophets well from the Hebrew tongue, is a precious, great, and glorious work; no man before me well attained thereunto, and to me it is a hard task; let me be once clear from it, it shall rest.
DLI.
It is easy to be conceived, that David dealt uprightly, and repentingly, in not rejecting Bathsheba, Uriah's wife, but marrying her. Forasmuch as he had shamed her, it was fitting for him to restore her to honor. God was also pleased with that conjunction; yet, for a punishment of the adultry, God caused the son, begotten in it, soon to die.
DLII.
No man, since the apostles time, has rightly understood the legend of Abraham. The apostles themselves did not sufficiently extol or explain Abraham's faith, according to its worth and greatness. I much marvel that Moses so slightly remembers him.
DLIII.
Job at one time lost ten children, and all his cattle; he was punished in body and in goods, yet it was nothing in comparison of David's troubles, for though David had the promise which could neither fail nor deceive - namely, where God says: "Thou shalt be king," God thoroughly powdered and peppered his kingdom for his tooth; no miserable man ever surpassed David.
DLIV.
Adam had more children than the three that are mentioned in the Bible. The reason why particular mention is made of Seth, is the genealogy of our Lord Christ, who was descended from that patriarch. Adam, doubtless, had many sons and daughters, full two hundred, I am persuaded, for he lived to a great, great age, nine hundred and thirty years. It is likely that Cain was born thirty years after the fall of his parents, as they were then comforted again. I believe they were often comforted by the angels, otherwise it had been impossible for them to enjoy each other's society, by reason they were filled with great sorrows and fears. At the last day, it will be known that Eve exceeded all women in sorrow and misery. Never came into the world a more miserable woman than Eve; she saw that for her sake we were all to die. Some affirm that Cain was conceived before the promise of the seed that should crush the serpent's head. But I am persuaded that the promise was made not half a day after the fall; for they entered into the garden about noon, and having appetites to eat, she took the apple; then, about two of the clock, according to our account, was the fall.