Chapter III: Part 3

Now understand ye the words of our Savior Christ, as He spake them one after another--as Christ spake them. For He took bread and blest, and yet what blest He? The Scripture saith not that Christ took the bread and blest it, or that He blest the bread which He had taken. Therefore it seemeth more that He blest His disciples and apostles, whom He had ordained witnesses of His passion; and in them He left His blest word, which is the bread of life, as it is written, "Not only in bread liveth man, but in every word that proceedeth out of the mouth of God." Also Christ saith, "I am the bread of life that came down from heaven." And Christ saith also in John, "The words that I have spoken to you are spirit and life." Therefore it seemeth more that He blest His disciples, and also His apostles, in whom the bread of life was left more than in material bread, for the material bread hath an end. As it is written in the Gospel of Matthew xv. that Christ said, "All things that a man eateth go down into the belly, and are sent down into the draught;" but the blessing of Christ kept His disciples and apostles, both bodily and [ghostly] spiritual. As it is written, that none of them perished but the son of perdition, that the Scriptures might be fulfilled, and often the Scripture saith that Jesus took bread and brake it, and gave it to his disciples, and said, "Take ye, eat ye, this is my body that shall be given for you." But He said not this bread is my body, or that bread should be given for the life of the world. For Christ saith, What and if ye shall see the Son of man ascend up where He was before? "It is the Spirit that quickeneth, the flesh profiteth nothing." Also Christ saith in the Gospel, "Verily, verily I say unto you except the wheat corn fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit"

Here men may see by the words of Christ that it behooved that He died in the flesh, and that in His death was made the fruit of everlasting life for all them that believe on Him, as it is written "For as by Adam they all die, even so by Christ shall all live, and every man in his own order; for as one clearness is in the sun, another in the moon, and a star in clearness is nothing in comparison to the sun; even so is the rising again of the dead for we are sown in corruption and shall rise again incorruptible, we are sown in infirmity, and shall rise again in strength; we are sown in natural bodies, and shall rise again spiritual bodies." Then if Christ shall change thus our deadly bodies by death, and God the Father spared not his own Son, as it is written, but that death should reign in him as in us, and that he should be translated into a spiritual body, as the first rising again of dead men; then how say the hypocrites that take on them to make our Lord's body? Make they the glorified body? Either make they again the spiritual body which is risen from death to life or make they the fleshy body as it was before he suffered death? And if they say also that they make the spiritual body of Christ, it may not be so, for what Christ said and did, He did as He was at supper before He suffered His passion; as it is written that the spiritual body of Christ rose again from death to life. Also that He ascended up to heaven, and that He will abide there till He come to judge the quick and the dead. And if they say that they make Christ's body as it was before He had suffered His passion, then must they needs grant that Christ is to die yet. For by all Holy Scriptures He was promised to die, and that He should give lordship of everlasting life.

Furthermore, if they say that Christ made His body of bread, I ask, With what words made He it? Not with these words, _Hoc est corpus meum_; that is to say in English, "This is my body," for they are the words of giving, and not of making, which He said after that He brake the bread; then parting it among His disciples and apostles. Therefore if Christ had made of that bread His body, [He] had made it in His blessing, or else in giving of thanks, and not in the words of giving; for if Christ had spoken of the material bread that He had in His hands when He said, _Hoc est corpus meum_, "This is my body," it was made before, or else the word had been a lie. For if I say, This is my hand, and if it be not a hand, then am I a liar; therefore seek carefully if ye can find two words of blessing, or of giving of thanks, wherewith Christ made his body and blood of the bread and wine. And that all the clerks of the earth know not, for if ye might find or know those words, then should ye wax great masters above Christ, and then ye might be givers of His substance, and as fathers and makers of Him, and that He should worship you, as it is written, Thou shalt worship thy father and mother. Of such as desire such worship against God's law, speaketh St. Paul of the man of sin, that enhanceth himself as if he were God. And he is worshiped over all things as God, and showeth himself as he were God. Where our clergy are guilty in this, judge ye or they that know most, for they say that when ye have said, _Hoc est corpus meum_, that is to say, "This is my body;" which ye call the words of consecration, or else of making; and when they are said over the bread, ye say that there is left no bread, but it is the body of the Lord. So that in the bread there remaineth nothing but a heap of accidents, as witness ruggedness, roundness, savor, touching, and tasting, and such other accidents. Then, if thou sayest that the flesh and blood of Christ, that is to say, his manhood, is made more, or increased by so much as the ministration of bread and wine is, the which ye minister--if ye say it is so--then thou must needs consent that the thing which is not God today shall be God tomorrow; yea, and that the thing which is without spirit of life, but groweth in the field by kind, shall be God at another time. And we all ought to believe that He was without beginning, and without ending; and not made, for if the manhood of Christ were increased every day by so much as the bread and wine draweth to that ye minister, He should increase more in one day by cart-loads than He did in thirty-two years when He was here in earth.

And if thou makest the body of the Lord in those words, _Hoc est corpus meum_; that is to say, "This is my body"; and if thou mayest make the body of the Lord in those words, "This is my body," thou thyself must be the person of Christ, or else there is a false God; for if it be thy body as thou sayest, then it is the body of a false knave or of a drunken man, or of a thief, or of a lecherer, or full of other sins, and then there is an unclean body for any man to worship for God! For even if Christ had made there His body of material bread in the said words, as I know they are not the words of making, what earthly man had power to do as He did? For in all Holy Scripture, from the beginning of Genesis to the end of the Apocalypse, there are no words written of the making of Christ's body; but there are written that Christ was the Son of the Father, and that He was conceived of the Holy Ghost, and that he took flesh and blood of the Virgin Mary, and that He was dead, and that He rose again from death on the third day, and that He ascended to heaven very God and man, and that we should believe in all Scriptures that are written of Him, and that He is to come to judge the quick and the dead, and that the same Christ Jesus, King and Savior, was at the beginning with the Father and the Holy Ghost, making all things of naught, both heaven and earth, and all things that are therein; working by word of His virtue, for He said, Be it done, and it was done, whose works never earthly man might comprehend, either make. And yet the words of the making of these things are written in the beginning of Genesis, even as God spake them; and if ye can not make the work that He made, and have the word by which He made it, how shall ye make Him that made the works? You have no words of authority or power left you on earth by which ye should do this, but ye have feigned this craft of your false errors, which some of you understand not; for it is prophesied, "They shall have eyes and see not, and ears and hear not; and shall see prophesies, and shall not understand, less they be converted; for I hide them from the hearts of those people; their hearts are greatly fatted." And this thing is done to you for the wickedness of your errors in unbelief; therefore be ye converted from the worst sin, as it is written, "When Moses was in the hill with God," the people made a calf and worshiped it as God. And God spake to Moses, "Go, for the people have done the worst sin to make and worship alien gods."

But now I shall ask you a word; answer ye me, Whether is the body of the Lord made at once or at twice? Is it both the flesh and the blood in the host of the bread; or else is the flesh made at one time, and the blood made at another time; that is to say, the wine in the chalice? If thou wilt say it is full and wholly the manhood of Christ in the host of bread, both flesh and blood, skin, hair, and bones, then makest thou us to worship a false god in the chalice, which is unconjured when ye worship the bread; and if ye say the flesh is in the bread, and the blood in the wine, then thou must grant, if thy craft be true, as it is not indeed, that the manhood of Christ is parted, and that He is made at two times. For first thou takest the host of bread, or a piece of bread, and makest it as ye say, and the innocent people worship it. And then thou takest to thee the chalice, and likewise marrest, makest, I would have said, the blood in it, and then they worship it also, and if it be so as I am sure that the flesh and blood of Christ ascended, then are ye false harlots to God and to us; for when we shall be houselled ye bring to us the dry flesh, and let the blood be away; for ye give us after the bread, wine and water, and sometimes clean water unblest, or rather conjured, by the virtue of your craft; and yet ye say, under the host of bread is the full manhood of Christ. Then by your own confession must it needs be that we worship a false god in the chalice, which is unconjured when we worship the bread, and worship the one as the other; but where find ye that ever Christ or any of His disciples taught any man to worship this bread or wine?

Therefore, what shall we say of the apostles that were so much with Christ, and were called by the Holy Ghost; had they forgotten to set it in the creed when they made it, which is Christian men's belief? Or else we might say that they knew no such God, for they believe in no more gods but in Him that was at the beginning, and made of naught all things visible and invisible, which Lord took flesh and blood, being in the Virgin, the same God. But ye have many false ways, to beguile the innocent people with sleights of the fiend.

For ye say that in every host each piece is the whole manhood of Christ, or full substance of Him. For ye say as a man may take a glass, and break the glass into many pieces, and in every piece properly thou mayest see thy face, and yet thy face is not parted; so ye say the Lord's body is in each host or piece, and His body is not parted. And this is a full subtle question to beguile an innocent fool, but will ye take heed of this subtle question, how a man may take a glass and behold the very likeness of his own face, and yet it is not his face, but the likeness of his face; for if it were his very face, then he must needs have two faces, one on his body and another in the glass. And if the glass were broken in many places, so there should be many faces more by the glass than by the body, and each man shall make as many faces to them as they would; but as ye may see the mind or likeness of your face, which is not the very face; but the figure thereof, so the bread is the figure or mind of Christ's body in earth, and therefore Christ said, As oft as ye do this thing do it in mind of me.

Also ye say this, As a man may light many candles at one candle, and yet the light of that candle is never the more nor ever the less; so ye say that the manhood of Christ descendeth into each part of every host, and the manhood of Christ is never the more nor less. Where then becometh your ministrations? For if a man light many candles at one candle, as long as they burn there will be many candles lighted, and as well the last candle as the first; and so by this reason, if ye shall fetch your word at God, and make God, there must needs be many gods, and that is forbidden in the first commandment, Exod. xx. And as for making more, either making less, of Christ's manhood, it lieth not in your power to come there nigh, neither to touch it, for it is ascended into heaven in a spiritual body, which He suffered not Mary Magdalen to touch, when her sins were forgiven to her.

Therefore all the sacraments that are left here in earth are but minds of the body of Christ, for a sacrament is no more to say but a sign or mind of a thing passed, or a thing to come; for when Jesus spake of the bread, and said to His disciples, As ye do this thing, do it in mind of me, it was set for a mind of good things passed of Christ's body; but when the angel showed to John the sacraments of the woman and of the beast that bare her, it was set for a mind of evil things to come on the face of the earth, and great destroying of the people of God. And in the old law there were many figures or minds of things to come. For before Christ, circumcision was commanded by a law; and he that kept not the law was slain. And yet St. Paul saith, "And neither is it circumcision that is openly in the flesh, but he that is circumcised of heart in spirit, not the letter whose praising is not of men, but of God." Peter saith in the third chapter of his epistle, "And so baptism of like form maketh not us safe, but the putting away of the filthiness of the flesh, and the having of good conscience in God by the rising again of our Lord Jesus Christ from death, that we should be made heirs of everlasting life, He went up into heaven, and angels, and powers, and virtues, are made subjects to Him."

And also the Scripture saith of John Baptist, that he preached in the wilderness and said, "A stronger than I shall come after me, and I am not worthy to kneel down and unlace His shoe;" and yet Christ said that he was more than a prophet. See also Isaiah xl., Matt. xi. How may ye then say that ye are worthy to make His body, and yet your works bear witness that ye are less than the prophets? for if ye were not, ye should not teach the people to worship the sacraments or minds of Christ for Christ himself; which sacraments or figures are lawful as God taught them and left them unto us, as the sacrifices or minds of the old law were full good. As it is written, "They that kept them should live in them." And so the bread that Christ brake was left to us for mind of things passed for the body of Christ, that we should believe He was a very man in kind as we are, but as God in power, and that His manhood was sustained by food as ours. For St. Paul saith He was very man, and in form he was found as man. And so we must believe that He was very God and very man together, and that He ascended up very God and very man to heaven, and that He shall be there till He come to doom the world. And we may not see him bodily, being in this life, as it is written, Peter i., for he saith, "Whom ye have not seen ye love, into whom ye now not seeing believe." And John saith in the first chapter of his Gospel, "No man saw God; none but the only begotten Son that is in the bosom of the Father, He hath told it out." And John saith in his first epistle, the third chapter, "Every man that sinneth seeth not him, neither knoweth him." By what reason then say ye that are sinners that ye make God? truly this must needs be the worst sin, to say that ye make God, and it is the abomination of discomfort that is said in Daniel the prophet to be standing in the holy place; he that readeth let him understand.

Also Luke saith that Christ took the cup after that He had supped, and gave thanks and said, "This cup is the new testament in my blood that shall be shed unto the remission of sins for man." Now, what say ye; the cup which He said was the new testament in His blood, was it a material cup in which the wine was that He gave his disciples wine of, or was it His most blest body in which the blest blood was kept till it was shed out for the sins of them that should be made safe by His passion? Needs must we say that He spake of His holy body, as He did when He called His passion or suffering in body a cup, when He prayed to His father, before He went to His passion, and said, "If it be possible that this cup pass from me, but if thou wilt that I drink it, thy will be done?" He spake not here of the material cup in which He had given His disciples drink; for it troubled not Him, but He prayed for His great sufferance and bitter death, the which He suffered for our sins and not for His own. And if He spake of His holy body and passion when He said, "This cup is the new testament in my blood," so He spake of His holy body when He said, "This is my body which shall be given for you," and not of the material bread which He had in His hand. Also in another place He called His passion a cup, where the mother of Zebedee's sons came to Him, and asked of Him that her two sons, when He came to His kingdom, might sit one on His right, and one at His left side. And He answered and said, "Woman, thou wottest not what thou asketh; then He said to them, May ye drink of the cup that I shall drink? and they said, Yea, Lord. And He said, Ye shall drink of my cup, but to sit on my right hand or left hand it is not mine to give, but to the Father it is proper." But in that He said, Ye shall drink of my cup, He promised them to suffer tribulation of this world as He did, by the which they should enter into life everlasting, and to be both on his right hand. And thus ye may see that Christ spake not of the material cup, neither of himself, nor of his apostles, neither of material bread, neither of material wine. Therefore let every man wisely, with meek prayers, and great study, and also charity, read the words of God and holy Scriptures; but many of you are like the mother of Zebedee's sons to whom Christ said, "Thou knowest not what thou askest." So, many of you know not what ye ask, nor what you do; for if ye did, ye would not blaspheme God as ye do, to set an alien God instead of the living God. Also Christ saith, "I am a very vine; wherefore then worship ye not the vine God, as ye do the bread? Wherein was Christ a very vine, or wherein was the bread Christ's body, in figurative speech, which is hidden to the understanding? Then if Christ became not a material or an earthly vine, neither did a material vine become His body. So neither the bread, material bread, was changed from its substance to the flesh and blood of Christ."

Have ye not read in John the second, when Christ came into the temple, they asked of Him what token He would show, that they might believe Him. And He answered them, "Cast down this temple, and in three days I shall raise it again;" which words were fulfilled in His rising again from death; but when He said, "Undo this temple," in that that He said this, they were in error, for they understood it fleshly, and had supposed that He had spoken of the temple of Jerusalem, because He stood in it. And therefore they accused Him at His passion full falsely. For He spake of the temple of His blest body, which rose again in the third day. And right so Christ spake of His holy body when He said, "This is my body which shall be given for you," which was given to death, and to rising again to bliss, for all that shall be saved by him. But like as they accused him falsely of the temple of Jerusalem, so now a days they accuse falsely against Christ, and say that Christ spake of the bread that He brake among His apostles; for in that Christ said this, they are deceived, take it fleshly, and turn it to the material bread, as the Jews did to the temple; and on this false understanding they make abomination of discomfort, as is said by Daniel the prophet, and in Matthew xxiv., to be standing in the holy place; he that readeth let him understand.

Now, therefore, pray we heartily to God, that this evil may be made short for the chosen men, as He hath promised in His blest Gospel; and the large and broad way that leadeth to perdition may be stopt, and the straight and narrow way that leadeth to bliss may be made open by Holy Scriptures, that we may know which is the will of God, to serve Him in truth and holiness in the dread of God, that we may find by Him a way of bliss everlasting. So be it.

SAVONAROLA

THE ASCENSION OF CHRIST

BIOGRAPHICAL NOTE

Girolamo Savonarola was born at Ferrara in 1452, and was admitted in 1475 into the novitiate of the Dominican Order, where he soon made himself conspicuous for eloquence, and in Florence attracted many hearers by his diatribes against corruption. Florence, having lost its independence as a republic, was completely under the sway of the Medici, who became arrayed against Savonarola, who aimed at establishing an ideal Christian commonwealth. When he attacked the Pope Alexander VI. his doom was practically sealed. In 1495 he was forbidden to appear in the pulpit, and four years later was excommunicated. He rebelled against papal authority, but the people of Florence grew tired of the strict rule of conduct imposed by his teaching, and he was imprisoned and tried for heresy and sedition. On May 23, 1498, he was hanged and his body burned. His puritanism, his bold rebuking of vice, his defiance of every authority excepting that of his own conscience, seem to anticipate the efforts made by Calvin to regenerate Geneva. Both men failed in their splendid attempts at social reformation, but both left an example of heroic altho somewhat short-sighted unselfishness, which has borne fruit in history.

SAVONAROLA 1452--1498

THE ASCENSION OF CHRIST[1]

[Footnote 1: Reprinted by permission of Messrs. G.P. Putnam's Sons from "The World's Orations," the translation having been copyrighted by Messrs. Putnams.]

_While he blessed them, he was parted from them, and carried up into heaven_.--Luke xxiv., 51.

Beloved in Christ Jesus, the wise men of this world divide all created things into two classes; one class they name substances, the other accidents. The substances are those things that exist through themselves without requiring anything else on which to rest, as the earth, water, air, the heavens, animals, stones, plants, and similar things. The accidents can not exist by themselves, but only by resting on something else, as color, odor, taste, and other such things. But because our knowledge is entirely through the senses, and we are able to know anything only when its accidents fall upon our senses, we have, therefore, knowledge of the accidents rather than of the substances. The eyes are for colors, the ears for sounds, the nose for scents, the tongue for flavors, the touch for heat and cold, for hard and soft. Each sense has its own sphere of knowledge and brings what it has perceived before the imagination, and this hands it over to the reason within, which reads and illuminates the productions of the imagination, judges them, and in this way comes to a knowledge of the substances. But the reason has little light if it is separated from the body, for God has joined soul and body together; and so by means of the senses knowledge becomes definite and complete. For if the soul out of the body were richer in knowledge, it would be in vain that it should be in the body. God and nature have done nothing in vain, and therefore the soul's union with the body ministers to its perfection.

The soul's knowledge, however, will not be complete so long as it lives in this mortal body. It does not while here come to the fundamental distinctions and causes of the substances, because it is obliged to know the inner side of things through their externals. Therefore man is able only imperfectly to know an incorporeal substance; how much less can he know the uncreated infinite being of God? But if he can not know the being of God, he will not be able to know many other infinite things which are in Him. We ought therefore not to be surprized that there is much in God which we can not understand, and that very many truths of the faith we can not yet prove since we do not yet know everything. The great God in His rich mercy saw our poor knowledge and came into our flesh and assumed it that He might work for us, die, and rise again from the dead; until after a life full of love He raised Himself above the world of sense into His eternity. But so long as our Redeemer lived with His apostles they loved too much that which they saw of Him, because they were bound down to their senses, and were therefore unable to rise to the knowledge of His Spirit. It was necessary that He should disappear in the heavens that He might lift their souls far above the world of sense up to Himself. Their natural powers could not do this; therefore He gave to His elect a light from above. Ascending on high He led captivity captive, for ascending into the heavens He took with Him the prey which the devil had made of the soul of men ever since the fall of our parents. The Lord has given gifts unto men (Eph. iv. 8), inasmuch as He has imparted to them the seven gifts of the Holy Ghost. Now they leave everything of this world, and rise above by following Christ, who gives to them for a light the light of faith. Let us speak this morning of this faith which leads to the Savior.

"Awake thou that sleepest and Christ shall give thee light." Be not held captive by flesh and sense, which hold thee fast in sleep; rise to Christ, He will give thee light. See, His flesh is above. What do ye say to that, ye wise men of this world? Everything that has weight tends downward, but His flesh is of thy heart. Thou hast refused the service of the Lord, who has ascended to prepare for thee the highest glory.

I call upon all men and women, all whose lives are ruined in sorrows and troubles. What do ye fear? He who believes that Christ is above no longer fears anything. Come then all ye into His service. Jesus reproved the unbelief and the hard-heartedness of His disciples, because they did not believe those who had seen Him after He had risen. Without faith it is impossible to please God. No doubt the apostles said: How can we believe these women? But these women were of pure heart before God, and therefore the Savior reproved His disciples. Ye deserve still sharper reprimands. To the disciples a few women announced the news that He had risen. Ye hear all this, and in addition all the glorious revelations in which the Lord after this manifested Himself on earth. Why do ye not come to serve Christ? Ye do not truly believe, because ye are so full of sin, and despise God's commandments. Ye do not deserve the gift of faith. He who has faith should show it in his deeds, that he may have what he says he has, and may know what he has; namely, the certainty of the divine word, which can not err, the goodness of God, and His guidance into all goodness. On account of thy sins, thou hast not the true light which would have enabled thee to see all goodness. Thou art sunk in vice, drunken with greed and luxury, and all the works of this world. Thou seekest only power and glory. And wherefore? If thou hadst faith, thou wouldst not seek such things, for thou wouldst know that faith would give thee a much higher crown. From these sins have come thy unbelief and thy hardness of heart. Therefore the words of faith do not touch thy heart: it is a heart of stone and iron. Throw off thy load of sin and give thy will to righteousness; then will thy hard-heartedness end, and God will bestow on thee the gift of faith. What wilt thou? Why standest thou so uncertain and irresolute? Why dost thou not hasten to Him, and see how He leaves thy life, how He goes into the heavens, to which He bids thee come up. Leave at length thy sensual life and enter the pathway of Christ. Hesitate no longer, begin to-day, put it not off until to-morrow. If thou hast faith, thou canst not delay longer, and if thy heart is right before God, He will give thee the light of faith which will enable thee to distinguish the false from the true faith, and so when on the right road not to fall into error. Then wilt thou know for thyself that the Gospel makes good men out of those who truly believe, and thine experience will tell thee that thou hast no occasion to doubt.

A story from the Old Testament might perhaps serve as a parable and make clearer what I mean. When Balak heard of Israel's march, he was afraid and sent to call Balaam to curse Israel for him. Balaam set out on his way with his ass, accompanied by an angel of the Lord, because Balaam was going to Balak with an evil intention. The beast sought in vain to turn into the field, and finally fell down between two walls, and suffered under blows and curses, until the prophet saw the angel and perceived his sin. Balak is the devil who would ruin the people of God; by Balaam we can understand the nobles, the prelates, the preachers, the learned, who are held captive by their arrogance. The two servants are those who follow the proud, serve them, and flatter them, especially the lazy clergy and monks, who so far as outward show goes live a virtuous life, but who live for ceremonies and take care not to speak the truth. To these belong many citizens who live apparently virtuously and hide their pride. Because they commit no sins of the flesh which can be noticed, they are full of piety in their outward ceremonies, but within full of arrogance. These are the members of the devil, for the devil neither eats, drinks, nor sleeps, he is neither a miser nor a wanton, but is within full of pride as are these. By the ass we are to understand the simple people. They are led in the way of sin by the ceremonies of the lazy, since they are not thought fit for the worship of the heart, and must be led by masses, penance, and indulgences, and they throw away what might be of profit for money and for candles. The lazy give them council in their sermons: Give some vestment, build a chapel, and thou wilt be freed from any danger of going to hell. Do not believe these mountebanks; no outward act can bring you to Paradise, not even miracles and prophecy, but only the grace of God, if you have humility and love.... Before the ass stood an angel with a sword. This is Christ, who speaks to the ass: Walk no longer in the path of sin, for I have ready for you a great scourge. The ass alone saw the angel; for the simple first hear the word of the Lord, but Balaam and such as are with him will hear nothing of it. The ass left the path of captivity and went out into the field, into the way of the Lord. "For the kingdom of heaven is like treasure hid in a field; which when a man found he sold all that he had and bought that field." So the simple go into the holy field of the Scriptures and say: "Let me look around a little, for the flowers of this field bear fruit." Yea, our fathers, the prophets, apostles, and martyrs bore fruit, they who died with joy for the truth. These are they who go into the field and speak the truth in the face of death. Come into the city, where the nobles and the masters taken captive by sin crowd together, cry the lazy troop of monks: O fathers, it would be well if when you spoke of these things, you touched not this string, by which you allow yourselves to fall into disgrace and disfavor. They have said that already to me. Our persecution begins if we begin to preach. But Jesus was willing to die for the truth of what He said; should we forsake the truth in order not to displease men? No, we will say it in every way, and with Balaam's ass go into the field.

Think not that I am such a fool as to undertake these things without good reason. I call heaven and earth to witness against me if I do not speak the truth. For against all the world is my sermon; every one contradicts it. If I go about with lies, then I have Christ against me; therefore I have heaven and earth against me, and how then could I stand? As such a trifler with holy things how should I dare rise up? Believe me, I speak the truth, I have seen it with my eyes, and touched it with my hands. Believe it! If I speak not the truth, I consign myself body and soul to destruction; but I tell you I am certain of the truth, and I would that all were as I am. I say that of the truth on which I stand, not as tho I wished that others had my failings as well. So come then into the service of Jesus; come to the truth, come here, I bid you. Do ye not know how I explained the revelation of St. John? There were many who said that I spoke too much in detail, and went too deep into it. There stood the angel before the ass, and wanted it to go out into the field, but Balaam smote it; and ye know not how much opposition I must yet undergo. The lazy monks were the first who called me a fool and revolutionist, and on the other side stood the weak and the simple, who said in their innocent faith: "Oh, if we could only do what He teaches!" Then I had war with the citizens and the great judges of this time, whom my manner of preaching did not please. I was between two walls; the angel warned me, threatening eternal death from this road, and I received Balaam's blows. Ye know my persecution and my danger; but I knew that I was on the way to victory and said always: No human being can drive my cause from the world. Balaam, thou leanest thy foot against the walls, but do as thou wilt, I will crush thy foot; I leaned on the wall, on Christ, I leaned on His grace, I hoped; leave off thine anger and threatening, thou canst not get me away from the wall. I say to all of you: Come to the truth, forsake your vice and your malice, that I may not have to tell you of your grief. I say it to you, O Italy, I say it to you, O Rome, I say it to all of you; return and do penance. There stands before you the holy truth; she can not fall; she can not bend or give way; wait not until the blows fall.

In everything am I opprest; even the spiritual power is against me with Peter's mighty key. Narrow is my path and full of trouble; like Balaam's ass, I must throw myself on the ground and cry: "See, here I am; I am ready to die for the truth." But when Balaam beat his fallen beast, it said to him: "What have I done to thee?" So I say to you: "Come here and tell me: what have I done to you? Why do you beat me? I have spoken the truth to you; I have warned you to choose a virtuous life; I have led many souls to Christ." But you answer: "Thou hast spoken evil of us, therefore, thou shouldst suffer the stripes thou deservest." But I named no one, I only blamed your vices in general. If you have sinned, be angry with yourselves, not with me. I name none of you, but if the sins I have mentioned are without question yours, then they and not I make you known. As the smitten beast asked Balaam, so I ask you: "Tell me, am I not your ass? and do you not know that I have been obedient to you up to this very moment, that I have even done what my superiors have commanded, and have always behaved myself peaceably?" You know this, and because I am now so entirely different, you may well believe that a great cause drives me to it. Many knew me as I was at first; if I remained so I could have had as much honor as I wanted. I lived six years among you, and now I speak otherwise, nevertheless I announce to you the truth that is well known. You see in what sorrows and what opposition I must now live, and I can say with Jeremiah: "O, my mother, that thou hast borne me a man of strife and contention to the whole earth!" But where is a father or a mother that can say I have led their son into sin; one that can say I have ruined her husband or his wife? Everybody knows my manner of life, therefore it is right for you to believe that I speak the truth which everybody knows. You think that it is impossible for a man to do what the faith I have preached tells him to do: with God it would be easy for you.

The ass alone saw the angel, the others did not; so open your eyes. Thank God, many have them open. You have seen many learned men whom you thought wise, and they have withstood our cause: now they believe; many noted masters who were hard and proud against us: now humility casts them down. You have also seen many women turn from their vanity to simplicity; vicious youths who are now improved and conduct themselves in a new way. Many, indeed, have received this doctrine with humility. That doctrine has stood firm, no matter how attacked with the intention of showing that it was a doctrine opposed to Christ. God does that to manifest His wisdom, to show how it finally overcomes all other wisdom. And He is willing that His servants be spoken against that they may show their patience and humility, and for the sake of His love not be afraid of martyrdom.

O ye men and women, I bid you to this truth; let those who are in captivity contradict you as much as they will, God will come and oppose their pride. Ye proud, however, if you do not turn about and become better, then will the sword and the pestilence fall upon you; with famine and war will Italy be turned upside down. I foretell you this because I am sure of it: if I were not, I would not mention it. Open your eyes as Balaam opened his eyes when the angel said to him: "Had it not been for thine ass, I would have slain thee." So I say to you, ye captives: Had it not been for the good and their preaching, it would have been wo unto you. Balaam said: "If this way is not good, I will return." You say likewise, you would turn back to God, if your way is not good. And to the angel you say as Balaam said: "What wilt thou that we should do?" The angel answers thee as he answered Balaam: "Thou shalt not curse this people, but shalt say what I put in thy mouth." But in thy mouth he puts the warning that thou shouldst do good, convince one another of the divine truth, and bear evil manfully. For it is the life of a Christian to do good and to bear wrong and to continue stedfast unto death, and this is the Gospel, which we, according to the text of the Gospel for today, shall preach in all the world.

What wilt thou have of us, brother? you ask. I desire that you serve Christ with zeal and not with sloth and indifference. I desire that you do not mourn, but in thankfulness raise your hands to heaven, whenever your brother or your son enters the service of Christ. The time is come when Christ will work not only in you but through you and in others; whoever hears, let him say: "Come brother. Let one draw the other. Turn about, thou who thinkest that thou art of a superior mind and therefore canst not accept the faith." If I could only explain this whole Gospel to thee word for word, I would then scourge thy forehead and prove to thee that the faith could not be false and that Christ is thy God who is enthroned in heaven, and waits for thee. Or dost thou believe? Where are thy works? Why dost thou delay about them? Hear this: There was once a monk who spoke to a distinguished man about the faith, and got him to answer why he did not believe. He answered thus: "You yourself do not believe, for if you believed you would show other works." Therefore, to you also I say: If you believe, where are your works? Your faith is something every one knows, for every one knows that Christ was put to death by the Jews, and that everywhere men pray to Him. The whole world knows that His glory has not been spread by force and weapons, but by poor fishermen. O wise man, do you think the poor fishermen were not clever enough for this? Where they worked, there they made hearts better; where they could not work, there men remained bad; and therefore was the faith true and from God. The signs which the Lord had promised followed their teaching: in His name they drove out the devil; they spoke in new tongues; if they drank any deadly drink, they received therefrom no harm. Even if these wonders had not occurred, there would have been the wonder of wonders, that poor fishermen without any miracle could accomplish so great a work as the faith. It came from God, and so is Christ true and Christ is thy God, who is in heaven and awaits thee.

You say you believe the Gospel, but you do not believe me. But the purer anything is, so much the nearer it stands to its end and purpose. The Christian life purifies the heart, and places it very near to the truth. To the Christian life will I lead you, if you would have the knowledge of the truth. If I had wished to deceive you, why should I have given you as the chief of my gifts the means of discovering my fraud? I would be verily a fool to try to impose upon you with a falsehood which you would soon detect; only because I offered you the truth, did I call you. Come here, I fear you not; the closer you examine, the clearer the truth will become to you.

There are some, however, who are ashamed of the cross of Jesus Christ, and say: If we should believe that, we should be despised everywhere, especially by the wisest. But if you would know the truth, look only on the lives of those who would have to cry wo on their unbelief if they should be measured by deeds. If you are ashamed of the cross, the Lord was not ashamed to bear that cross for you, and to die on that cross for you. Be not ashamed of His service and of the defense of the truth. Look at the servants of the devil, who are not ashamed in the open places, in the palaces, and everywhere to speak evil and to revile us. Bear then a little shame only for your Lord; for whoever follows Him will, according to our gospel, in His name drive out the devil; that is, he will drive out his sins, and lead a virtuous life; he will drive out serpents; he will throw out the lazy who come into the houses, and say evil things under the pretense of righteousness, and so are like poisonous serpents. You will see how children can withstand them with the truth of God, and drive them away. If a believer drinks anything deadly it will not hurt him: this deadly drink is the false doctrines of the lazy, from whom, as you contend with them, a little comes also to you. But he who stands unharmed in the faith, cries to you: See that you do good; seek God's glory, not your own. He that does that is of the truth, and remains unharmed. The Lord says further of the faithful: They shall lay their hands on the sick and shall heal them. The hands are the works, and the good lay such hands on the weak that they may support them when they totter. Do I not teach you according to the Gospel? Why do you hesitate and go not into the service of the Lord? Do you ask me still what you ought to do? I will, in conclusion, tell you.

Look to Christ and you will find that all He says concerns faith. Ask the apostle; he speaks of nothing else than of faith. If you have the ground of all, if you have faith, you will always do what is good. Without faith man always falls into sin. You must seek faith in order to be good, or else your faith will become false. Christ commanded His disciples to preach the Gospel to all the world, and your wise men call a man a little world, a microcosm. So then preach to yourself, O man, woman, and child. Three parts the world has in you also. Preach first of all to your knowledge, and say to it: If you draw near this truth, you will have much faith; wherefore do you hesitate to use it? To your will, say: Thou seest that everything passes away; therefore love not the world, love Christ. Thereupon turn to the second part of your world, and say to it: Be thankful, my memory, for the mercies God has shown thee, that thou thinkest not of the things of this world but of the mercy of thy creation, and thy redemption through the blood of the Son of God. Then go to the third part, to thy imagination, and proclaim to it: Set nothing before my eyes but my death, bring nothing before me but the Crucified, embrace Him, fly to Him. Then go through all the cities of thy world and preach to them. First say to thine eyes: Look not on vanity. To thy ears say: Listen not to the words of the lazy, but only to the words of Jesus. To thy tongue say: Speak no more evil. For thy tongue is as a great rock that rolls from the summit of a mountain, and at first falls slowly, then ever faster and more furiously. It begins with gentle murmuring, then it utters small sins, and then greater, until it finally breaks forth in open blasphemy. To thy palate say: It is necessary that we do a little penance. In all thy senses be clean, and turn to the Lord, for He it is who will give you correction and purity. To thy hands say: Do good and give alms; and let thy feet go in the good way. Our reformation has begun in the Spirit of God, if you take it to heart that each one has to preach to himself. Then will we in the name of Jesus drive out the devils of temptation. Yes, call upon Jesus as often as temptation approaches: call upon Him a hundred times and believe firmly, and the temptation will depart. Then will we speak with new tongues; we will speak with God. We shall drive away serpents; the enticement of the senses are these serpents. If we drink anything deadly it will not hurt us; if anger and lust arise in us, at the name of Jesus they will have to give way. We shall lay our hands upon the sick and heal them; with good deeds shall we strengthen the weak soul. If thou feelest thy weakness, flee to God, and He will strengthen; therefore He is thy only refuge. He is thy Savior and thy Lord, who went into the heavens to prepare a place for thee, and to wait thee there. What do you intend to do? Go and follow Jesus, who is praised from everlasting to everlasting. Amen.

LUTHER