Exposition of Jeremiah 22, Sermon 2
A ſermon of D. Marten Luther, of the kyngedome of Chriſte, oute of the eyght Pſalm. Lord our Lord &c. made at Merſburg the ſyxte daye of Aug. anno 1545.
THys is one of the principall Pſalmes of the kyngely Prophete Dauid, wherin he hath written of Chriſte and his kyngdom. And they are no darke wordes, but cleare light and eaſy to vnderſtande. And he deſcribeth the kyngdome of Chriſt on this wyſe, that although it be in heauē by working, yet is it alſo here beneeth in earth, and in all the worlde, and ſeperateth the kyngdom of Chriſt, from the worldely kyngdome, which is gouerned by worldly kynges & Powers.
Theſe two kyngdomes are here beneth in earth amonge men, for alſo the kingdome of Chriſte is here beneth in earth among mē. But there is a great difference, that notwithſtandinge, that bothe the kyngdome of Chriſt, and alſo of the worlde are here in earth, yet are they ruled & gouerned after an vnlyke ſorte. For the kyng of whome here the Pſalme ſpeaketh, albeit that he hauehave his kyngdom in earth, yet doth he rule ſpiritually, and after a heauenly faſſhion: So that although his kingdome be not ſene, as the worldely kingdome is ſene, yet is it hearde, but howe? Out of the mouth of infauntes and ſucking babes haſt thou ordeyned ſtrength, & ſo is the kyngdome of Chriſt, a kyngdome of hearinge, and not of ſeynge.
For the eyes do not leade and bring vsus thither, where as we fynde & learn to knowe Chriſte, but the eares muſte do that, and alſo ſuche eares, as heare the worde, out of the mouth of Infantes and ſucking babes. This is not the faſſhion of the worldely kyngdom, for theſame ſtandeth not onelyonly in the hearinge, but in workyng and by putting in vre, that the good may be defended, and kepte in equitie Iuſtice and peace, and that the vngodly vntowarde and euill may be punyſſhed, that men may alſo labour with their handes, and obtayne goodes & profites, for there ſhal they not rule nor waxe ryche by their eares: For that thou arte made riche, is not done by the eares, but by the eyes and handes, that thou doeſte take it in hande and accomplyſhe it in dede. In thoſe pointes conſiſteth the worldely kyngdome, farre ſegregated from the ſpirituall kyngdome of Chriſt, whiche kyngdom, although it be here in earth yet is it not executed with plowynge, and with our handes. But it conſiſteth in the worde, and is executed through the worde, whiche procedeth furth of the mouthes of Infantes and ſuckinge babes,
As when thou ſeeſt and heareſt a preacher, preaching the word of God, thorough the whiche by the commaun hemente of Chriſte he pronounceth Repentaunce and forgeuenes of ſynnes, there ſeeſte thou neither plough nor harrowe. But thou ſeeſt and heareſt, that the Preacher onelyonly vſeth the tonge and the worde, and yet not hys owne word but the word of Godwher by Chriſte ruleth here in earth.
In lyke maner alſo, when we ſe the holy Sacramentes miniſtred, wherein God offereth and geueth vntounto vsus remiſſion of all our ſyunes, mercy ſaluation, and the lyfe euerlaſtinge: There ſeeſt thou the delyueraunce from ſynne and death, that thou alſo arte no more deteyned captiue in the kingdom of the deuill, thou doeſte not ſe it, but onelyonly heare it, that it is offered & geuê the with the tonge of the Preacher, thorough the worde.
Lykewyſe, whan a chylde, is yonge borue into the worlde of father & mother, whiche is a ſynfull byrth, this do we ſe with oure eyes, but whan the Chylde is brought to Chriſte, grafted in Chriſte through Baptiſme, and is borne agayne of newe, waſſhed from ſynne, and is made the Chylde, & heyre of God, then is it borne agayne a new whiche is farre an other byrthe than the fyrſte, whiche we ſe and fele. The ſeconde and newe byrth, which is done through the water, worde, and the ſpirite, is not ſene, there are onelyonly the wordes hearde, whiche yf I beleue I am made the chyld and heyre of God, and fellowe heyre with Chriſte, not of this corruptible lyfe, wherein we are borne, thorough the fyrſt byrth, but of the euerlaſtinge lyfe, not an heyre of money and goodes. Siluer and Gold. But I am made heyre of the euerlaſting and heauenly goodes and giftes of God.
Of theſe thinges ſe I none, but onelyonly heare the worde, whiche profereth me ſuch goodes, and ſayth, that I ſhall ſo enioye them, yf I do then receyue and beleue it, then is it euen ſo, and I obteyne all whatſoeuer the word doth profer, promiſe, and geue me.
So do we alſo ſaye in oure Chylder Crede, I beleue in the holy Ghoſt, &c. forgeuenes of ſynnes, & the lyfe euerlaſtinge. Theſe are thinges, which we neither ſe nor fele. They are not executed with handes, there vntounto belongeth no plough, nor other externall worke. But the worde, yf I heare it and beleue it, then do I receyue, and obtayue whatſoeuer the worde proferet & promiſeth vntounto me: namely remiſſion of ſynnes, and the lyfe euerlaſtinge, for the worde deceyueth not, whatſoeuer it promiſeth, theſame is yea, & cometh ſo to paſſe agayne, whatſoeuer it denyeth the ſame is …ay, whoſoeuer therfore doth ſticke to the worde and his promiſes, theſame doth alſo receyue whatſoeuer it promiſeth and offereth.
Whanſoeuer I fele my ſynnes, and confeſſe them vntounto God, and deſyre of a Prieſte, or Miniſter of the worde, abſolution, or remiſſion of Synnes, then doth the Miniſter of the worde laye his hande vponupon my heade, and by the commaundement of Chriſt our Lorde he aſſoyleth me quyte from my ſynnes. There do I heare, and ſe nothinge but onelyonly the worde, whereby he aſſoyleth me from my ſynues. Neuertheles, yf I beleue the worde, as it foundeth, then is it ſure, whatſoeuer it promiſeth vntounto me, and I receyue through the abſolution, remiſſiō of all my ſynnes, and knowledge a mercifull God. Here might nowe any man ſaye, they are greate and hygh thinges where of thou ſpeakeſt, yf it were true, how happye were we? that incontinently remiſſion of ſynnes, and all heauenly goodes ſhoulde folowe the worde, yf I heare it and beleue it? Then coulde I no more feare deathe, nor diſpayre for my ſynnes, nor yet feare the deuill. For all theſe thinges are nowe through the worde of abſolution taken awaye from me? Yea I ſay, all thoſe thinges haſte thou, and obtayneſte them euen as the worde promiſeth vntounto the, yf thou doeſte accepte it with a ſure and ſtedfaſt fayth, and doeſte not doute at all, As ſone as thou begyuneſte to wauer and to doute, then haſte thou alſo and receyueſte nothinge at all, we maye not here hauge vponupon the ſighte, but vponupon the worde, that I beleue it, than do I obtayne it eueryevery whitte. But yf I do not beleue, but will brynge it to paſſe and obtayne it by the ſighte than hauehave I alſo nothinge, &c.
Whoſoeuer nowe, heareth, remembreth, and marketh this with diligēce, ſhall eaſely and …one vnderſtande and marke, what theſe two kingedomes, namely the kyngedome of Chriſte, and the kyngedome of the worlde are, what their office is, and wherein they do conſiſte: And what difference there is betwene bothe theſe kyngedomes, namely that although they be, & are gouerned bothe, here in earth, yet doth the outwarde and worldly hyngdome conſiſte onelyonly in doinge and framinge, whiche requyreth eyes & handes. But the kyngdome of Chriſt conſiſteth onelyonly in the hearinge, ſo that I heare the worde, receyue it, and beleue it, namely the worde, which alſo procedeth from the mouthes of Infantes, & is taught & preached by ſuckelinges, yf I do beleue it, I hauehave all thinges.
After this ſorte, can no Emperour, Kynge nor Prince rule, for he muſt do ſtwith the dede. Yf I ſhall be ryche, he muſte not geue me wordes, but money and goodes with the dede. For wordes will not helpe the matter. But here, in Chriſtes kyngedome, is it cleane contrarye, for here, although I were excedinge ryche, and had all the goodes of the worlde, yet were they not able to forgeue nor to take awaye my ſynnes, with all their might, dominion, and power, with al the plowes & harrowes, and with all the ſtrenght & power of al the ſubſtaunce and ryches of this worlde.
Wherfore? and why ſo? I thought, whoſoeuer had money and goodes, power & dominiō, had hadde all thinges? No, not ſo, he is yet farre from the remiſſiō of ſynnes, & the lyfe euerlaſting although he be ryche, and hauehave greate goodes, and is mightie, for they heare not the word, wherfore they beleue not but ſticke in darkenes, are drowned in couetouſnes, & in the ſubſtaunce of this world, and they regarde not the word nor God hym ſelfe. And wherſoeuer the worde nor God hym ſelfe is not, there is darkenes and the kyngedome of the deuill, out of the whiche, nomoney, goodes, power nor dominion, is able to delyuer him. But yf he will be loſed out of the kingdome of darkenes and of the deuill, and hauehave remiſſion of ſynnes, and the lyfe euerlaſting, which in the kingdome of Chriſt, through the worde is offered & geuen vsus frely, then let hym ſticke faſte and cleaue to the worde, heare theſame, receyue it, and beleue it, ſo ſhall he obtayne all thinges, &c.
Thus ſpeaketh the Prophete clearly, & diſtinctly of bothe the kingdomes not that he doth abrogate and diſanull the worldely and externall kyngdome which conſiſteth in the doyuge and applyenge, but rather doth approue and confirme it: For rulers muſt be had, for to kepe peace, iuſtice, and vnitie, to defende the good, & to punyſſhe the euill, or elles there ſhoulde be a great diſordre in all thinges, therfore doth not the Prophet abolyſſhe theſame outward kyngedome.
But in the Spirituall kyngdom of Chriſt whan a miniſter of the Church baptiſeth, with wordes and water, after the inſtitution of Chriſte, yf an vngodly and vnbeleuyng perſon do ſe it, he doth langh it to ſcorne, as a folyſſhe dede, in mans reaſon, becauſe he doth neither ſe nor fele, what there is executed, namely that there are preſent, and baptiſe, al the thre perſons of the godly maieſtie, receyue the mā, which was conceyued and borne in ſynne, & make hym loſe from the kyngdom of the deuill, and fette hym in the kyngdome of heauen, wherin is remiſſion of ſynnes Grace, and ſaluation.
In likemaner alſo, whā an vngodly perſon and an infidele ſeeth, a Prieſte ſayenge his handes vpō a ſynner, & cō trite herte for his ſynnes ſake, & forgeuing ſynne, or aſſoyling him frō ſynne he doth alſo laugh it to ſcorne, & would ſet more by it yf a Cronne of ſyluer or of Golde garnyſhed with Perles & precious ſtones, were ſet on a mans heade, this doth an infidell regarde muche, & a thouſandtymes more, then the layenge on of handes, and forgeuing of ſynnes, notwitſtanding that it is not to be compared with any ſubſtaunce, treaſure of this worlde.
But a Chriſten man, beholdeth it with other eyes & with another herte, he regardeth not the Golden Crowne, but hath a reſpecte to the word, which he heareth, marketh theſame, and cleaueth therevnto, which ſayth vntounto hym on this wyſe. Beleue and cleaue vntounto the worde, and thou ſhalt lyue for euer and be a Lorde ouer Synne, Lawe, Deathe, Deuill and Hell, albeit that there are yet ſynnes left remaynynge in the, they ſhall not be imputed vntounto the, but they ſhall be all couered and quenched for Ieſus Chriſtus ſake the ſonne of God. What can be more confortable vntounto vsus, then this, that all out ſynnes ſhall be forgeuen, put oute and taken awaye: And beſydes that, ſhall hauehave a mercifull God, & obtayne euerlaſtinge lyfe?
This is wonderfully ſpoken, but thou muſte beleue, then ſhalt thou obtayne all theſe thinges, for withoute fayth, doeſte thou continue in ſynne, and in captiuite in the deuills kyngedome. But yf thou beleue, thou arte loſe from ſynne, and delyuered out of the kyngedome of the, deuill into the kyngdome of Chriſte.
And yf here any man woulde ſaye, I hauehave euen as well a mouth, & ſpeake euen as well, & make wordes, as a Curate, yet doth not this folow my wordes, that they might delyuer me from ſyn, & ſet me in the kyngdome of God, howe is it then poſſible, that the mouth & wordes of my Curate, ſhoulde hauehave more efficacie, to geue all the benefices aboue reherſed? To this ſhall we anſwer on this wyſe: There is a great diuerſitie betwene thy mouth, and the mouth of a Preacher, betwene thy worde, and the worde of a Preacher, which difference Dauid doth here clerely ſhewe, ſaynge: Thou haſte anaunced thy prayſe out of the mouth of Infantes & ſuckinge babes. This is now an other word, than thyne, or my word which cometh by the cōmaundemēt of hym, whiche ſayethe, Ite. Math. xxviij. Marci, xvi.Go ye into all the worlde, and preache the glad tydinges, & teach all nations baptiſing them, &c. he that beleueth & is baptiſed, ſhall be ſaued, but he that beleueth not ſhall be dāned. Chriſt Ieſus, the ſonne of God, oure Lorde, which geueth this commaundemente vntounto his Apoſtles, and to all miniſters of the Churche of God, biddeth here to ſpeake and to preache, he doth laye a worde in their mouth, which is another word, thā thy word, Eſa. xl.namely: the word of God, which is euerlaſtinge, and endureth for euer, and ſayeth, he that beleueth theſame, ſhall be ſaued, but he that beleueth not ſhall be damned, this worde hath another vertue, to forgeue ſynne, whiche none other worde hath.
Yf thou now heareſt me, which am a preacher, and heareſt me none otherwyſe, than euen as thou heareſt another man, and alſo geneſt none other credence vntounto my wordes, then thou doeſte geue to the wordes of another man, then arte thou damned with me, Yf I alſo did preach no more but mine owne worde, as the Pope hath done, whiche hath taught his owne worde and not Goddes worde, whome we hauehave alſo hearde as a man, and is ſo hearde yet of many, which all are damned with the Pope, as they that hange vponupon the worde yf men. Thus mayeſt thou not heare me, as a man whiche preacheth the worde of men, for yf thou do ſo heare me, it were muche better, that thou diddeſt not heare me at all, lykewyſe alſo, thou mayeſt not heare thy Curate, as a man, that ſpeaketh and preacheth the wordes of men. But thou muſte heare hym, as one that ſpeaketh the worde, oute of the mouth of Infantes, and ſuckelinges, whiche ſaye on this wyſe: I beleue in the holy Ghooſte, the holy Catholyke Churche, whiche hath the worde, forgeuenes of ſynnes, the holy Sacramentes, and the right vſe of the Sacramentes. This church preacheth the worde of God, commaundeth to beleue, forgeueth ſynnes, miniſtreth the Sacramentes, vponupon the worde, whiche is the ryghte foundation, and the ſure grounde agaynſte the whiche all the Deuills can not preuayle there on muſt I truſte & buylde. This is the cōmaundement of Chriſt, whiche he hath left vntounto his Churche and felloweſhip: namely, that ſhe in his name and by his commaundemēt, hath geuen and left vsus his worde, whiche he ſpeaketh and preacheth by oure mouthes, which alſo we ought to heare, receyue and beleue, as his owne worde, where as this is done in ſuche wyſe, there maye it be ſaide. Thou haſt prepared a power for thyne enemies, for to deſtroye the aduerſary and the reuenger.
This power or ſtrength is prepared & made through the worde, wherby he beginneth his dominion, ſo that whan ſynne cometh & will byte and deuoure me, that then I maye ſaye. Ah ſynne, ſoft a while, I hauehave nothing to do with the, neither do I know of any ſynne, for I am made loſe and aſſoyled frō ſynne thorough the worde, whereunto I will ſticke. Item, yf the deuill come, and will alſo aſſaulte me, and obtayne the victory ouer me, that as them I maye ſaye, I ſet not by the a ſtrowe. Euen ſo ſhoulde I alſo ſaye to hell and to death, Oh Death I knowe of no Death, &c. Nowe euen as the worde ſayth vntounto the, ſo haſt thou al thynges yf thou doeſt beleue it. But yf thou do not beleue it, thou haſt nothynge neyther doeſt thou obtayne any thing but abydeſt in ſynne, vnderunder the power of the deuyll, and muſte attende the euerlaſtynge damnation, and death.
But the Catholyke Churche, which hath thys confort and power, notwithſtandynge, that in comparyſon of the worlde, whiche exercyſeth great and mighty thinges, ſhe is counted for foolyſhenes and deſpyſed. Yet hath ſhe ſuche great ſtrength and domynion. But whence cometh ſuche great power, & ſtrength, to the poore deſpyſed flocke, the feloweſhyppe of Chriſte? The worldely power geueth her not thys ſtrenght, neyther hath ſhe it to geue. But the worde of God ordeyneth thys power, kyngedome, and churche, whiche is ſuche a people, called here in earth, through the Goſpel, in the vniuerſall Chriſtianite, that hath the pure and ſyncere worde, and the ryght vſe of the Sacramentes, & is myghtyer and of greater power, then the Deuyll, Death and hell, and that not in one place, nor in one people But in all the worlde, whereſoeuer the Chriſtians are diſperſed, whiche kyngdome of Chriſte is ruled and gouerned withoute external compulſyon and violence, and withoute worldely wyſedome, and vnderſtandynge, but onelye through the mouth of infaūten that is, onelye through the worde of fayth, Theſame ſucke lynges and infantes are the foules of the worlde, & are deſpyſed. Vvell ſo ſhoulde it be, thys is ryght, ſo ought they to be called before the worlde, howe be it, they hauehave another name before God, and a better reſpecte, They are called princes and Angels of God, and they are ſo in dede. For beholde, what ſayth here Dauid therof, He ſayeth, that the kyngdome of the Lorde Chriſt is ſuch a kyngdom, which ruleth & beareth do minion throughoute al the worlde, not with haruas, Golde, ſyluer, dominyons and Lordeſhyppes, howe doth he than ſet furth ſuche a great power? only through the worde, which procedeth & is hearde out of the mouthes of the ſucke lynges and infantes,
For, whan our Lorde Ieſus Chriſt, began thys hys kyngedome in thys worlde, he toke not the Emperour of Rome, or the hygh Prieſtes of Hieruſalem, or the beſte, hyeſt, and myghtyeſt amonge the people, But he toke, poore deſpyſed beggers, poore fyſſhers, as Peter, Andrewe, Iohn, Iames, Thomas, and other poore ſynners for it, into theyr mouthes dyd he put hys worde, and ſent them furth to preache, whiche notwithſtandynge, that they were called choſen, and ſent of Chriſt, yet were they counted & called fooles before the worlde, But behold in what caſe were they on Vvhit ſonday, there dyd theyr power ſhyne & breoke furth, when by the fyrſt Sermon of S. Peter, there were thre thou ſande perſons conuerted, & afterward by theyr preachyng many thouſandes were broughte to the kyngedome of Chriſte, then was theyr power ſene and hys power bare rule in Hieruſalem, and amonge the people, of the Iewes, vntyl he had cleane gathered out the wheate, then dyd he put fyre in the chaffe, and burned it through the Romaynes, Than dyd it appeare, what maner of kyngdome and power Chriſte had ſet vp. Thys kyngdome & powerdoeth Dauid here boaſte, whā he ſayth. Thou haſt prepared a power, becauſe of thyne enemyes, &c. And is alſo worthy to be boaſted and magnyfyed.
Therfore do we alſo whiche are preachers of the worde, ſuffre greate wronge & iniurye, that we be ſo hated reuyled and abhorred, which notwithſtandynge, brynge neytherharnas nor weapen, neyther alſo poyſon, nor any other euyll thynge with vsus, But only the ſauynge worde of God, what do we then? or wherewith do we deſerue it? that they do ſo be heretyke vsus? what are the great crymes, wherein we do offende? Here ſayſt thou, yea the Pope hath cōdemned you with your doctrine, therfore do we take you alſo forheretykes and damned. But what can I do withall? I hauehave not deſerued it, the worde and the doctryne is not myne, yf I dyd it, and yf it were my word then ought it to be condemned and accurſed, as mans worde and doctryne, But nowe is it not my word, neyther is it my doynge, But it is done by the mouthe of ſuckelynges and infantes, through the worde, which is not myne but God hys worde. We bryng with vsus a goodly hoolſome doctrine, the holy Goſpell, which offereth and geueth remiſſyon of ſynnes, and the lyfe euerlaſtynge, verely thys is a goodly and louely doctryne, which is none of oures, but hys that ſent vsus, Ieſu Chriſtes the ſonne of God, yf we ſhoulde ſaye, that ſhe were oures, we ſhoulde do amyſſe, yf we ſhoulde alſo teache & brynge with vsus oure owne doctryne, and would leade and inſtruct the people in oure owne wordes, than were we worthy to be counted for heretikes condemned, and put to death for heretykes, and no iniurye ſhoulde be done vntounto vsus, But whereas we be condemned, and muſte be called Heretykes of them, for the hoolſome doctryne of the Goſpell, which we (as ye hauehave heard) brynge with vsus, and yet is none of oures, God amende thys, that for ſuche healthfull doctrynes ſake, we muſt be called heretykes and condemned.
O good Lord, what doeth the word what doth it worke, wherewith doeth it deſerue it, that it is ſo perſecuted. Thys doeth the worde ſpeake and teache, howe thou ſhalt be delyuered frō thy ſynnes, from Death, from the power of the deuyll, and from hell. Is thys any hurte, or hereſye. I thoughte that men woulde hauehave runne after the doctryne, and the worde, whiche teacheth vsus, howe we ſhall be delyuered from ſynne, euen to the worldes ende, thys wyl not men do nowe, but perſecute it, and teache vsus to dout in it, and leade vsus to many other places, where we ſhoulde ſeke ſaluation, & remiſſiō of ſynnes, as that we ſhould go to Vvalſingam, to Vvilſedom to Caunterbury to S. Iames in Compoſtella, & to many innumerable places more. Vvhat goo doe shaue men broughte home frō thence, but a pouche of lether, and a payr of wery legges, had it not ben bitter, and godlyer, that thou haddeſt taryed at home, and haddeſt exercyſed thyne offyce and vocation, wherein thou arte ordeyned of God, and haddeſt hearbe thy Curate, whiche preacheth vntounto the, and out of the mouthe of the ſuckelynges & infantes, ſheweth the, the ſure & ryght way to ſaluation, where thou mighteſt be ſure to hauehave remiſſyon of ſynnes for thy wyfe and children ſitte ydell, thou ſpendeſt thy money, and makeſt wery legges, and yet doeſt no good, and at the laſt, thou arte euen as vnſure, yea muche vnſurer of the remiſſyon of ſynnes, then thou waſt before.
Here ſaye they agayne yea but it hyndereth the maſſes, they hauehave borne muche hitherto, O what hurte is that, although it dyd hurte thē, whiche notwithſtandyng it doth not, what harme were it, whan thou muſte departe out of thys world, & dye, what good can than the maſſes do vntounto the. Who abydeth than by the Maſſes? not one, Maſſe.they are all gone, bothe they that hauehave ſayde maſſe, and they that hauehave hearde maſſe, what doth it helpe the than, that thou doeſt longe holde taſte? for thou muſte awaye, where are they become, that lye aboute and are buryed in the Cloyſters? what good hath the maſſe done to them? what profite hauehave they had by her? they hauehave ben, and abydē by the maſſes, but the maſſes hauehave not abyden by them, for the maſſes are here, but they are damned. Vvith all oure hartes do we wyſſhe vntounto them ſaluation, and euerlaſtynge lyfe, but thou muſte leaue the maſſe, yf not, thou haſte euerlaſtynge hell fyre for it, why wilt thou not rather embrace, receyue, louelove, and beleue the worde? &c.
Moreouer they hauehave thys obiectiō and excuſation, that they are poore, & can not otherwyſe gette theyr lyuyng, as he ſayth alſo, they can or wyl not laboure, and they are aſhamed to begge. Vvell, yf thou wilte not in any wyſe hauehave it otherwyſe, then go thy wayes, But I holde me ſelfe to the euerlaſtynge, incorruptyble promyſe of the worde, go thou thy waies ſtil with thy temporall goodes, maſſes, prebendes and Canoſyes. Go to, let vsus ſee, howe ſure are the Chanous then of theyr rē tes and Prebendes? This is ſure, yf oure Lorde God, of hys mere goodnes and grace, had not fent vsus the Goſpel in Germany, ye ſhoulde hauehave here by thys tyme, nothynge at all, neyther prebendes nor Canoniſyes to graunt, for they had all ben gone for twenty yeares agone. But not through vsus, they nede not to be afrayed for vsus, But the Pope had hadde them all awaye twenty yeares agone. But howe? Fyrſte thorow the Pallia, Annates, Bulles, and Pardons, wherevpon the Emperoure Maximilian, hath cōplayned ſence aboue meaſure, aboue xlviij. yeares agone, whā the Pope by a Pardon toke oute of Douchelande more then foure hundreth thouſande crounes, whereby they waxed hote & couetous vpō the money, & came agayne thre yeres after with another Pardō, & would fayn hauehave takē eueryevery day ſo much money for theyr pardon.
Then, what hauehave they taken yerely oute of the great Mynſters, & Biſſhoprikes, and of the great Prelatures Yf I do well remember, they toke eueryevery yere, of the Prouoſtye of Mirtzburg, ij. m. crounes, & ſo in other Mynſters more, whiche amounteth yerely to a great ſōme of money. Nowe, what doth the Pope with the money: He geueth it to his Meretricibus, Ciuedis, and Chamberlaynes, to this vſe doeth he put it. Vvel to the matter agayne, I ſaye thus, yf the Goſpel had not come, the Pope with hys Romyſh court had aboue twenty yeares agone and more plucked to hym ſelfe al Prebendes, Prelatures, & Canoniſyes, ſo that there ſhoulde not hauehave ben one, in no Byſſhopryke, which the Pope ſhould not hauehave had to louelove, and pulled into hys power. Thorough theſe tittels, rycheners, Chamberlaynes, Commenſales, &c. Vvhiche Tytels they do laboure oute, and bye them before of the Pope, for a greate ſomme of money, In ſo much that they hauehave geuen and yet geue for one tyttel, certayne hundreth dueates, yea alſo a thouſand crounes, accordynge as the Tytell is great. For therfore doeth the Pope kepe the two thouſand perſones, whome he calleth hys Commenſales or boorderers, whereof he doeth yet kepe none to borde, nor geneth them meat, but onelyonly kepeth them for thys, diſtributeth and geueth them the Tytels after that forte, that throughe them he may pull all Prelatures and Prebendes to hym ſelfe, for as ſoone as there is any voyde any where, hys Commenſales are at hande, and begge it, and ſo at the laſt they come al hole to the Pope.
Thus ſhould it alſo hauehave happened long ſence (right worſhipful audience) at Merſburg, and in other mynſters, at Magdeburge, Halberſtadt, and Vvirtzburge, the Pope woulde hauehave trimmed you after the newe guyſe, by his cookes, chāberlaynes, & booderers whiche notwithſtandyng are none of hys Cookes, nor Boorderers in dede, yf the holy Goſpell had not preuented hym. For the Pope doeth onelye for thys cauſe (as hath ben ſayd) kepe ſo many perſons about hym, that throughe them he maye drawe and plucke vntounto hym, the goodes and incomes of al Churches, all Cauoniſyes and Prelatures, as it is to be ſene and is manifeſt euen at Rome, where ſo many glorious great Mynſters and Cloyſters are ſpoiled & waſted by the Pope, as of S. Peter and Paule. Item, of S. Agnete, wherin were wel. Cl. virgins or Nonnes, but nowe there is not one left. In lyke maner alſo other cloyſters wherin hauehave ben many Monkes, are allſpoyled, and dryuē out, and no more but one left remayninge therin, and ſo ſtande alſo yet theſame great gorgious Churches & Mynſters, as emptye Barnes, which of a ſuretie are wel ſo great & wyd, or rather greater then thys fayre cathedral church is, wherein before many men were fed, relieued entretayned, and had theyr lyuing, nowe is there no mā entretayned. Thus were it alſo happened vntounto your churche and mynſter and other Byſſhoprykes, yf the Goſpel had not come, and ſtopped it. Therfore nede not the fault to be put in the Goſpel, that Byſſhoprykes, Canonicales, & cloiſters are diſſolued, but in the Pope.
And this is ſure, yf the Byſſhoppes wil not deſiſte, but ſtyl hang vponupon the Pope, and the Romyſhe courte, they ſhal depreſſe, and deſtroye al Byſſhoprykes, but yf they woulde take in hād a goodly Chriſtian reformation, ſo that the Byſſhoppes dyd preache the Goſſpel, and Chanons dyd ſtudye, and did rede in the mynſters, to their vycares, and to the yong gentilmen, which dyd lyue in the mynſters, than myght they wel continue. And why ſhoulde not men rather kepe ſuche Prelatures and Chanoneryes in our owne countrie then to ſuffre thē to be plucked away?
The Byſſhoppes, yf they woulde themſelues, might ſoone fynde a good remedy for this matter, yf they would take counſail, and heare the mouthe of infantes, oute of the whiche the Lorde hath prepared a power for thē. But thys do they not, but they ſtudye and counſayll, howe they may ſhede much bloude. And why ſo? becauſe they take vsus for heretykes, what maner of heretykes are we then?
¶ Euen ſuche herelykes are we, that preache the Goſpel, repentaunce and remiſſyon of ſynnes, and teache, howe we ſhal be delyuered frō ſynne, and made ſafe, & obtayne euerlaſtinge lyfe. Thys hereſye, as they call it, do we teache. Oh good Lorde is thys euyll? Ought men for thys to deſtroye, and to ſhede bloude? Vve are no heretykes, but preache the holpe Goſpell ſyncerelye and purely, And yet do we fynde with great ſorowe & ſmartes, that they do ſo cal vsus, and ſeke to ſhede our bloude, notwithſtādyng that thinke nor meane none euyll, but woulde fayne helpe, and beſtowe our counſail mooſt earneſtly and faythfully in it, that ſuch gorgious Imperial mynſters Canoniſyes, and Prebendes, myghte not be geuē to the haynous hores and fornicatours of Rome. But that they myght be tourned to the good & ryght vſe, wherevnto they were fyrſte mynded & geuen. Maſſe.But here is one thyng in thy waye agayne, namely the maſſe which thou wouldeſt fayn maintayne… Alas, what is the maſſe? Let go what ſoeuer wil not avyde, thou diddeſt neuer willyngly ſay maſſe before, this is ſure, and I knowe it by me ſelf, which notwithſtāding hauehave ben a holy freer, and hauehave miſerably and pitefully blaſphemed my Lord Ieſus Chriſt for the ſpace of xv. yeares with my maſſyng, & yet I dyd neuer ſay maſſe willingly, howe holy & deuoute ſoeuer I was. But take the Bible, in ſtede of the maſſe, ſtudie & learne the holy Scripture, Holye ſcripture.deſerue & kepe thy prebēd with a good conſcience, thys is better, than that the vngodly Romaynes ſhould take it away. I would not nowe take ten thouſande crounes, and ſay one maſſe. Seynge then, that thou diddeſt it vnwillingly before, why doeſt thou then holde ſo ſore with the maſſe? But yf thou hauehave a delyte ſtyll to accumulate and gether money and to geue theſame to the Romanyſtes, well, geue vntounto them ſtyl, as longe as thou haſte duplicate page duplicate page any thynge, what doeth it hynder me.
But thys woulde I wyſſhe with al my herte, that ſeynge the Byſſhoppes do nothynge towardes any reformation, but let al thynges go, and be taken awaye after thys ſorte, that the Emperours maieſtye woulde loke to it, and preuent, that yet the Pope myght not plucke all thynges into his handes, & vndo vsus in the Douche countries and natiōs, what doeth he for it? He caſteth a bulle before vsus, wherewith he leadeth vsus to the deuil. Thys hauehave we for our money, and nothynge elles.
I muſt breake of, I hauehave gone to farce from the matter, Thus I ſaye: we that are preachers, ſeke nothynge elles, than thys, that the word of God myght ſounde and be taught, oute of the mouthes of infantes and ſuckynge babes, and that vntounto thoſe whiche do mynde it and ſtudye it earneſtly, ſuche fayre ſtipendes myght be geuen, and not to the Pope, and hys harlottes, kytcheners, and boorderers, which do nothynge for it at all.
This is nowthe difference betwene bothe the kyngdomes, wherof Dauid ſyngeth here in the Pſalme, namely, the kyngdome of Chriſte, whiche conſiſteth in the word, offereth and geueth vsus remiſſion of ſynnes, & the lyfe euerlaſting, and is gouerned here on earth, through the mouth of ſuckelynges and infantes. The corporall and worldely kyngedome, will alſo be and geue theſame, and gropeth there after, but it is but onelyonly gropinge, and geueth onelyonly occupienge and defence. The kingdom of Chriſt is a kingdom of fayth, which is not ſeue nor felte, but onelyonly hearde: The outwarde and worldly kingdom will be felt. But the kyngdom of chriſt can not ſaye, I fele it, and grope with my fyngers the remiſſion of ſynnes, the lyfe and ſaluation. But it will be beleued. Now foloweth further what maner of kynge there is, in this beleuyng and ſpirituall kyngdome.
What is mā, that thou remembreſt hym, and the ſoune of man, that thou regardeſt hym, &c. thou haſt ſubdued althinges vnderunder hym.
Here becommeth the kynge God, and Dauid deſcrybeth the Kynge, our Lorde Chriſte, in thys wyſe, that he be bothe very man, and very God, as is here clerely ſhewed and declared, but yet ſo, that he ſhal ſuffre and dye, and ryſe agayne the thyrde daye &c. He is God. for whatſoeuer is in heauen and erth is ſubdued vntounto him. For to hauehave all thynges vnderunder hys hande and power, pertayneth onelyonly to God, and not to any maner of creatures. No not to the Angels, which are alſo vnderunder the dominion of the Kynge oure Lorde Ieſus Chriſt, vntounto whome be laude and prayſe, for euer and euer AMEN.