Part 11 (1/2)

But where has this arrangement, to which he refers when he says that we ought to resort to the aid of the saints, been inst.i.tuted by G.o.d?

Let him produce an example or command from the Scriptures. Perhaps they derive this arrangement from the courts of kings, where friends must be employed as intercessors. But if a king has appointed a certain intercessor, he will not desire that eases be brought to him through others. Thus, since Christ has been appointed Intercessor and High Priest, why do we seek others? [What can the adversaries say in reply to this?]

Here and there this form of absolution is used: The pa.s.sion of our lord Jesus Christ the merits of the most blessed Virgin Mary and of all the saints, be to thee for the remission of sins. Here the absolution is p.r.o.nounced on the supposition that we are reconciled and accounted righteous not only by the merits of Christ, but also by the merits of the other saints. Some of us have seen a doctor of theology dying, for consoling whom a certain theologian, a monk, was employed. He pressed on the dying man nothing but this prayer: Mother of grace, protect us from the enemy; receive us in the hour of death.

Granting that the blessed Mary prays for the Church, does she receive souls in death, does she conquer death [the great power of Satan], does she quicken? What does Christ do if the blessed Mary does these things? Although she is most worthy of the most ample honors, nevertheless she does not wish to be made equal to Christ, but rather wishes us to consider and follow her example [the example of her faith and her humility]. But the subject itself declares that in public opinion the blessed Virgin has succeeded altogether to the place of Christ. Men have invoked her, have trusted in her mercy, through her have desired to appease Christ, as though He were not a Propitiator, but only a dreadful judge and avenger. We believe, however, that we must not trust that the merits of the saints are applied to us, that on account of these G.o.d is reconciled to us, or accounts us just, or saves us. For we obtain remission of sins only by the merits of Christ, when we believe in Him. Of the other saints it has been said, 1 Cor. 3, 8: Every man shall receive his own reward according to his own labor, i.e., they cannot mutually bestow their own merits, the one upon the other, as the monks sell the merits of their orders. Even Hilary says of the foolish virgins: And as the foolish virgins could not go forth with their lamps extinguished, they besought those who were prudent to lend them oil; to whom they replied that they could not give it because peradventure there might not be enough for all; i.e., no one can be aided by the works and merits of another, because it is necessary for every one to buy oil for his own lamp. [Here he points out that none of us can aid another by other people's works or merits.]

Since, therefore, the adversaries teach us to place confidence in the invocation of saints, although they have neither the Word of G.o.d nor the example of Scripture [of the Old or of the New Testament]; since they apply the merits of the saints on behalf of others, not otherwise than they apply the merits of Christ, and transfer the honor belonging only to Christ to the saints, we can receive neither their opinions concerning the wors.h.i.+p of the saints, nor the practise of invocation. For we know that confidence is to be placed in the intercession of Christ, because this alone has G.o.d's promise. We know that the merits of Christ alone are a propitiation for us. On account of the merits of Christ we are accounted righteous when we believe in Him, as the text says, Rom. 9, 33 (cf. 1 Pet. 2, 6 and Is.

28, 16): Whosoever believeth on Him shall not be confounded. Neither are we to trust that we are accounted righteous by the merits of the blessed Virgin or of the other saints.

With the learned this error also prevails namely, that to each saint a particular administration has been committed, that Anna bestows riches [protects from poverty], Sebastian keeps off pestilence, Valentine heals epilepsy, George protects hors.e.m.e.n. These opinions have clearly sprung from heathen examples. For thus, among the Romans Juno was thought to enrich, Febris to keep off fever, Castor and Pollux to protect hors.e.m.e.n, etc. Even though we should imagine that the invocation of saints were taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend it when it has no command or testimony from G.o.d's Word? Aye, it has not even the testimony of the ancient writers. First because, as I have said above, when other mediators are sought in addition to Christ, and confidence is put in others, the entire knowledge of Christ is suppressed. The subject shows this. In the beginning, mention of the saints seems to have been admitted with a design that is endurable, as in the ancient prayers. Afterwards invocation followed, and abuses that are prodigious and more than heathenish followed invocation. From invocation the next step was to images; these also were wors.h.i.+ped, and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time. In a certain monastery we [some of us] have seen a statue of the blessed Virgin, which moved automatically by a trick [within by a string], so as to seem either to turn away from [those who did not make a large offering] or nod to those making request.

Still the fabulous stories concerning the saints, which are publicly taught with great authority, surpa.s.s the marvelous tales of the statues and pictures. Barbara, amidst her torments, asks for the reward that no one who would invoke her should die without the Eucharist. Another, standing on one foot, recited daily the whole psaltery. Some wise man painted [for children] Christophorus [which in German means Bearer of Christ], in order by the allegory to signify that there ought to be great strength of mind in those who would bear Christ, i.e., who would teach or confess the Gospel, because it is necessary to undergo the greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations and dangers]. Then the foolish monks taught among the people that they ought to invoke Chistophorus, as though such a Polyphemus [such a giant who bore Christ through the sea] had once existed. And although the saints performed very great deeds, either useful to the state or affording private examples the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs, no one has searched for these from true narratives. [Although G.o.d Almighty through His saints, as a peculiar people, has wrought many great things in both realms, in the Church and in worldly transactions; although there are many great examples in the lives of the saints which would be very profitable to princes and lords, to true pastors and guardians of souls, for the government both of the world and of the Church, especially for strengthening faith in G.o.d, yet they have pa.s.sed these by, and preached the most insignificant matters concerning the saints, concerning their hard beds their hair s.h.i.+rts, etc., which, for the greater part, are falsehoods.] Yet indeed it is of advantage to hear how holy men administered governments [as in the Holy Scriptures it is narrated of the kings of Israel and Judah], what calamities, what dangers they underwent, how holy men were of aid to kings in great dangers, how they taught the Gospel, what encounters they had with heretics. Examples of mercy are also of service, as when we see the denial forgiven Peter, when we see Cyprian forgiven for having been a magician, when we see Augustine, having experienced the power of faith in sickness steadily affirming that G.o.d truly hears the prayers of believers. It was profitable that such examples as these, which contain admonitions for either faith or fear or the administration of the state, be recited. But certain triflers, endowed with no knowledge either of faith or for governing states, have invented stories in imitation of poems, in which there are nothing but superst.i.tious examples concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where there are nothing but examples as to how the saints wore hair s.h.i.+rts, how they prayed at the seven canonical hours how they lived upon bread and water]. Such are the miracles that have been invented concerning rosaries and similar ceremonies. Nor is there need here to recite examples. For the legends, as they call them, and the mirrors of examples, and the rosaries, in which there are very many things not unlike the true narratives of Lucian, are extant.

The bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination set up against Christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because they aid them to their daily bread. They do not tolerate us, who, in order that the honor and office of Christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the wors.h.i.+p of saints. And although [even their own theologians], all good men everywhere [a long time before Dr. Luther began to write] in the correction of these abuses, greatly longed for either the authority of the bishops or the diligence of the preachers, nevertheless our adversaries in the _Confutation_ altogether pa.s.s over vices that are even manifest, as though they wish, by the reception of the Confutation, to compel us to approve even the most notorious abuses.

Thus the _Confutation_ has been deceitfully written, not only on this topic, but almost everywhere. [They pretend that they are as pure as gold, that they have never muddled the water.] There is no pa.s.sage in which they make a distinction between the manifest abuses and their dogmas. And nevertheless, if there are any of sounder mind among them they confess that many false opinions inhere in the doctrine of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many abuses crept into the Church. For Luther was not [the only one nor] the first to complain of [innumerable] public abuses. Many learned and excellent men long before these times deplored the abuses of the Ma.s.s, confidence in monastic observances, services to the saints intended to yield a revenue, the confusion of the doctrine concerning repentance [concerning Christ], which ought to be as clear and plain in the Church as possible [without which there cannot be nor remain a Christian Church]. We ourselves have heard that excellent theologians desire moderation in the scholastic doctrine which contains much more for philosophical quarrels than for piety. And nevertheless, among these the older ones are generally nearer Scripture than are the more recent. Thus their theology degenerated more and more. Neither had many good men, who from the very first began to be friendly to Luther, any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists, and was teaching things profitable for G.o.dliness.

The adversaries, therefore, have not acted candidly in pa.s.sing over the abuses when they wished us to a.s.sent to the Confutation. And if they wished to care for the interests of the Church [and of Buffeted consciences, and not rather to maintain their pomp and avarice]

especially on that topic, at this occasion they ought to exhort our most excellent Emperor to take measures for the correction of abuses [which furnish grounds for derision among the Turks, the Jews, and all unbelievers], as we observe plainly enough that he is most desirous of healing and well establis.h.i.+ng the Church. But the adversaries do not act as to aid the most honorable and most holy will of the Emperor, but so as in every way to crush [the truth and]

us. Many signs show that they have little anxiety concerning the state of the Church. [They lose little sleep from concern that Christian doctrine and the pure Gospel be preached.] They take no pains that there should be among the people a summary of the dogmas of the Church. [The office of the ministry they permit to be quite desolate.] They defend manifest abuses [they continue every day to shed innocent blood] by new and unusual cruelty. They allow no suitable teachers in the churches. Good men can easily judge whither these things tend. But in this way they have no regard to the interest either of their own authority or of the Church. For after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will disturb the Church with G.o.dless dogmas, and will overthrow the entire ecclesiastical government, which we are very greatly desirous of maintaining.

Therefore, most excellent Emperor Charles for the sake of the glory of Christ, which we have no doubt that you desire to praise and magnify, we beseech you not to a.s.sent to the violent counsels of our adversaries, but to seek other honorable ways of so establis.h.i.+ng harmony that G.o.dly consciences are not burdened, that no cruelty is exercised against innocent men, as we have hitherto seen, and that sound doctrine is not suppressed in the Church. To G.o.d most of all you owe the duty [as far as this is possible to man] to maintain sound doctrine and hand it down to posterity, and to defend those who teach what is right. For G.o.d demands this when He honors kings with His own name and calls them G.o.ds, saying, Ps. 82, 6: I have said, Ye are G.o.ds, namely, that they should attend to the preservation and propagation of divine things, i.e., the Gospel of Christ, on the earth, and, as the vicars of G.o.d, should defend the life and safety of the innocent [true Christian teachers and preachers].

Part 27

Article XXII (X): _Of Both Kinds in the Lord's Supper._

It cannot be doubted that it is G.o.dly and in accordance with the inst.i.tution of Christ and the words of Paul to use both parts in the Lord's Supper. For Christ inst.i.tuted both parts, and inst.i.tuted them not for a part of the Church, but for the entire Church. For not only the presbyters, but the entire Church uses the Sacrament by the authority of Christ, and not by human authority, and this, we suppose, the adversaries acknowledge. Now, if Christ has inst.i.tuted it for the entire Church, why is one kind denied to a part of the Church?

Why is the use of the other kind prohibited? Why is the ordinance of Christ changed, especially when He Himself calls it His testament?

But if it is not allowable to annul man's testament, much less will it be allowable to annul the testament of Christ. And Paul says, 1 Cor. 11, 23 ff., that he had received of the Lord that which he delivered. But he had delivered the use of both kinds, as the text, 1 Cor. 11, clearly shows. This do [in remembrance of Me], he says first concerning His body; afterwards he repeats the same words concerning the cup [the blood of Christ]. And then: Let a man examine himself, and so let him eat of that bread and drink of that cup. [Here he names both.] These are the words of Him who has inst.i.tuted the Sacrament. And, indeed, he says before that those who will use the Lord's Supper should use both. It is evident, therefore, that the Sacrament was inst.i.tuted for the entire Church. And the custom still remains in the Greek churches, and also once obtained in the Latin churches, as Cyprian and Jerome testify. For thus Jerome says on Zephaniah: The priests who administer the Eucharist, and distribute the Lord's blood to the people, etc. The Council of Toledo gives the same testimony. Nor would it be difficult to acc.u.mulate a great mult.i.tude of testimonies. Here we exaggerate nothing; we but leave the prudent reader to determine what should be held concerning the divine ordinance [whether it is proper to prohibit and change an ordinance and inst.i.tution of Christ].

The adversaries in the _Confutation_ do not endeavor to [comfort the consciences or] excuse the Church, to which one part of the Sacrament has been denied. This would have been becoming to good and religious men. For a strong reason for excusing the Church, and instructing consciences to whom only a part of the Sacrament could be granted, should have been sought. Now these very men maintain that it is right to prohibit the other part, and forbid that the use of both parts be allowed. First, they imagine that, in the beginning of the Church, it was the custom at some places that only one part was administered. Nevertheless they are not able to produce any ancient example of this matter. But they cite the pa.s.sages in which mention is made of bread, as in Luke 24, 35 where it is written that the disciples recognized Christ in the breaking of bread. They quote also other pa.s.sages, Acts 2, 42. 46; 20, 7, concerning the breaking of bread. But although we do not greatly oppose if some receive these pa.s.sages as referring to the Sacrament, yet it does not follow that one part only was given, because, according to the ordinary usage of language, by the naming of one part the other is also signified. They refer also to Lay Communion which was not the use of only one kind, but of both; and whenever priests are commanded to use Lay Communion [for a punishment are not to consecrate themselves, but to receive Communion, however, of both kinds from another], it is meant that they have been removed from the ministry of consecration.

Neither are the adversaries ignorant of this, but they abuse the ignorance of the unlearned, who, when they hear of Lay Communion, immediately dream of the custom of our time, by which only a part of the Sacrament is given to the laymen.

And consider their impudence. Gabriel recounts among other reasons why both parts are not given that a distinction should be made between laymen and presbyters. And it is credible that the chief reason why the prohibition of the one part is defended is this, namely, that the dignity of the order may be the more highly exalted by a religious rite. To say nothing more severe, this is a human design; and whither this tends can easily be judged. In the _Confutation_ they also quote concerning the sons of Eli that after the loss of the high-priesthood, they were to seek the one part pertaining to the priests, 1 Sam. 2, 36 [the text reads: Every one that is left in thine house shall come and crouch him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priest's offices (German: _Lieber, la.s.s mich zu einem Priesterteil_) that I may eat a piece of bread]. Here they say that the use of one kind was signified. And they add: ”Thus, therefore, our laymen ought also to be content, with one part pertaining to the priests, with one kind.” The adversaries [the masters of the _Confutation_ are quite shameless, rude a.s.ses, and] are clearly trifling when they are transferring the history of the posterity of Eli to the Sacrament. The punishment of Eli is there described.

Will they also say this, that as a punishment the laymen have been removed from the other party [They are quite foolish and mad.] The Sacrament was inst.i.tuted to console and comfort terrified minds when they believe that the flesh of Christ given for the life of the world, is food, when they believe that, being joined to Christ [through this food], they are made alive. But the adversaries argue that laymen are removed from the other part as a punishment. ”They ought,”

they say, ”to be content.” This is sufficient for a despot. [That, surely, sounds proud and defiant enough.] But [my lords, may we ask the reason] why ought they? ”The reason must not be asked but let whatever the theologians say be law.” [Is whatever you wish and whatever you say to be sheer truth? See now and be astonished how shameless and impudent the adversaries are: they dare to set up their own words as sheer commands of lords, they frankly say: The laymen must be content. But what if they must not?] This is a concoction of Eck. For we recognize those vainglorious words, which if we would wish to criticize, there would be no want of language. For you see how great the impudence is. He commands, as a tyrant in the tragedies: ”Whether they wish or not, they must be content.” Will the reasons which he cites excuse, in the judgment of G.o.d, those who prohibit a part of the Sacrament, and rage against men using an entire Sacrament? [Are they to take comfort in the fact that it is recorded concerning the sons of Eli: They will go begging? That will be a shuffling excuse at the judgment-seat of G.o.d.] If they make the prohibition in order that there should be a distinguis.h.i.+ng mark of the order, this very reason ought to move us not to a.s.sent to the adversaries, even though we would be disposed in other respects to comply with their custom. There are other distinguis.h.i.+ng marks of the order of priests and of the people, but it is not obscure what design they have for defending this distinction so earnestly. That we may not seem to detract from the true worth of the order, we will not say more concerning this shrewd design.

They also allege the danger of spilling and certain similar things, which do not have force sufficient to change the ordinance of Christ.

[They allege more dreams like these for the sake of which it would be improper to change the ordinance of Christ.] And, indeed, if we a.s.sume that we are free to use either one part or both, how can the prohibition [to use both kinds] be defended? Although the Church does not a.s.sume to itself the liberty to convert the ordinances of Christ into matters of indifference. We indeed excuse the Church which has borne the injury [the poor consciences which have been deprived of one part by force], since it could not obtain both parts; but the authors who maintain that the use of the entire Sacrament is justly prohibited, and who now not only prohibit, but even excommunicate and violently persecute those using an entire Sacrament, we do not excuse. Let them see to it how they will give an account to G.o.d for their decisions. Neither is it to be judged immediately that the Church determines or approves whatever the pontiffs determine, especially since Scripture prophesies concerning the bishops and pastors to effect this as Ezekiel says, 7, 28: The Law shall perish from the priest [there will be priests or bishops who will know no command or law of G.o.d].

Part 28

Article XXIII (XI): _Of the Marriage of Priests._

Despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the Emperor and princes, to the disgrace and infamy of the Roman Empire, not to tolerate the marriage of priests. For thus they speak.

[Although the great, unheard-of lewdness, fornication, and adultery among priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious throughout the world that people sing and talk about it, still the adversaries who have presented the _Confutation_ are so blind and without shame that they defend the law of the Pope by which marriage is prohibited, and that, with the specious claim that they are defending a spiritual state.