must read the holy fathers and teachers, for they drew and sucked the honey out of the Scripture. As if God's Word were to be understood and conceived by none but by themselves, whereas the heavenly Father says: "Him shall ye hear," who in the gospel taught most plainly in parables and similitudes.

DXXXV.

Augustin was the ablest and purest of all the doctors, but he could not of himself bring back things to their original condition, and he often complains that the bishops, with their traditions and ordinances, troubled the church more than did the Jews with their laws.

DXXXVI.

Faithful Christians should heed only the embassy of our blessed Saviour Christ, and what he says. All they who alter and construe the gospel through human authority, power, and repute, act very unchristianlike and against God. No temporal potentate allows his ambassador to exceed his instructions, not in one word; yet we, in this celestial and divine embassage and legation, will be so presumptuous as to add and diminish to and from our heavenly instructions, according to our own vain conceits and self-will.

DXXXVII.

I am persuaded that if at this time, St. Peter, in person, should preach all the articles of Holy Scripture, and only deny the pope's authority, power, and primacy, and say, that the pope is not the head of all Christendom, they would cause him to be hanged. Yea, if Christ himself were again on earth, and should preach, without all doubt the pope would crucify him again. Therefore let us expect the same treatment; but better is it to build upon Christ, than upon the pope. If, from my heart, I did not believe that after this life there were another, then I would sing another song, and lay the burthen on another's neck.

DXXXVIII.

Lyra's Commentaries upon the Bible are worthy of all praise. I will order them diligently to be read, for they are exceeding good, especially on the historical part of the Old

Testament. Lyra is very profitable to him that is well versed in the New Testament. The commentaries of Paulus and Simigerus are very cold; they may well be omitted and left out, if Lyra should be reprinted.

DXXXIX.

Jerome should not be numbered among the teachers of the church, for he was a heretic; yet I believe that he is saved through faith in Christ. He speaks not of Christ, but merely carries his name in his mouth.

DXL.

The Terminists, among whom I was, are sectaries in the high schools; they oppose the Thomists, the Scotists, and the Albertists; they are also called Occamists, from Occam, their founder. They are of the newest sect, and are now strongest in Paris.

The question with them was, whether the word humanitas means a general humanity, residing in every human creature, as Thomas and others hold. The Occamists and Terminists say: It is not in general, but it is spoken in particular of every human creature; as a picture of a human creature signifies every human creature.

They are called Terminists, because they speak of a thing in its own proper words, and do not apply them after a strange sort. With a carpenter we must speak in his terms, and with such words as are used in his craft, as a chisel, an axe. Even so we must let the words of Christ remain, and speak of the sacraments in suis terminis, with such words as Christ used and spake; as "Do this," must not be turned into "Offer this;" and the word corpus must not signify both kinds, as the papists tear and torment the words, and wilfully wrest them against the clear text.

DXLI.

The master of sentences, Peter Lombard, was a very diligent man, and of a high understanding; he wrote many excellent things. If he had wholly given himself to the Holy Scriptures, he had been indeed a great and a leading doctor of the church: but he introduced into his books unprofitable questions, sophisticating and mingling all together. The school divines were fine and delicate wits, but they lived

not in such times as we. They got so far that they taught mankind were not complete, pure, or sound, but wounded in part, yet they said people by their own power, without grace, could fulfil the law; though when they had obtained grace, they were able more easily to accomplish the law, of their own proper power.

Such and the like horrible things they taught; but they neither saw nor felt Adam's fall, nor that the law of God is a spiritual law, requiring a complete and full obedience inwardly and outwardly, both in body and soul.

DXLII.

Gabriel Biel wrote a book upon the canon in the mass, which at that time I held for the best; my heart bled when I read it. I still keep those books which tormented me. Scotus wrote very well upon the Magister sententiarum, and diligently essayed to teach upon those matters. Occam was an able and sensible man.

OF THE PATRIARCHS AND PROPHETS.

DXLIII.

DAVID'S fall was very offensive, for the holy man fell into adultery, murder, and despising of God. He was afterwards visited and punished by God in such sort, that the whole nation forsook him. His counsellors-yea, his best beloved son, conspired and made a league against him, who before had such high fortune, and was held in such esteem.

On account of these offences, the ungodly, doubtless, boasted, and said: "Where is the king now? where is now his God? what has become of his good fortune and prosperity?" For no doubt there were many kings more powerful than David; as the king of the Moabites, whom Isaiah calls a three-yeared cow; that is, strong, powerful, and fat.

It has always been so in the world-that it has gone evil with the godly, and well with the ungodly; of this complaint is made in many Psalms. We see at this day, that the popish bishops and ungodly princes live in great honour,

wealth, and power, while good and God-fearing people are in poverty, disgrace, and trouble.

The Greek tragedies are not to be compared with the history of David.

DXLIV.

All kings, princes, rulers, and ministers, sin of necessity, and therefore have special need of the remission of sins. I am persuaded that Ahab was saved, inasmuch as God said to the prophet: "Seest thou not how Ahab boweth himself before me?" For to whom God affords speech, that is, his word and promise, with him it stands well. Therefore, doubtless, he was saved, notwithstanding the Scriptures witness against him, even to his death. He believed the promise of the Messiah, and so at his death got hold of the forgiveness of sins. In like manner I am persuaded also of all those of whom the Scripture says: "And he slept with his fathers," that they are all in heaven. For this word, slept, shows some good in the Scriptures. But of whom it is written: They were made away and slain by the enemies, or were devoured and torn in pieces by wild beasts, I am persuaded they are lost and damned.

DXLV.

Although God charged David to build the temple, he could not perform it, because he had shed much blood, and had carried the sword; not that he did wrong therein, but that he could not be the figure or type of Christ, who must have a peaceable kingdom, without shedding of blood. But Solomon was to accomplish it, who is called peaceable, through which Christ's kingdom was signified.

DXLVI.

It is with us, as it was in the time of Judas Maccabæus, who defended his people, and yet was not able to suppress the enemies who possessed the government; while his own people were unthankful, and wrought him great mischief; these two oppressions make one weary.

The legends of the patriarchs far excelled the holiness of all the saints; for they went on in simple obedience towards God, in the works of their vocation. They performed such things as came to their hand, according to God's command,

without respect; therefore Sara, Abraham's wife, excels all other women.

DXLVII.

Philip Melancthon demanded of Luther: how it was, that though David was instituted and ordained a king immediately of God, yet he had many tribulations and plagues, as his psalms show? Luther said: David was not acquainted with many good days: he was plagued by the ungodly and false teachers, he saw that his people banded against him, he endured and suffered many insurrections and tumults, which taught him his lesson to pray. When he was without tribulation, he grew giddy-headed and secure, as we see in his adultery, and his murder of Uriah.

Ah, Lord God! how is it thou sufferest such great people to fall? This David had six wives, who doubtless were wise and understanding women; as was the wise Abigail; if they were all such, he was furnished with surpassing wives. Moreover, he had ten concubines; yet, notwithstanding, he was an adulterer.

DXLVIII.

Job had many tribulations; he was also plagued of his own friends, who fiercely assaulted him. The text says, that his friends fell upon him, and were full of wrath against him; they tormented him thoroughly, but he held his peace, suffered them to talk their talk, as if he should say, you know not what you prate about. Job is an example of God's goodness and mercy; for how upright and holy soever he was, yet he sorely fell into temptation; but he was not forsaken, he was again delivered and redeemed through God's grace and mercy.

DXLIX.

Melancthon discoursing with Luther touching the prophets, who continually boast thus: "Thus saith the Lord," asked whether God in person spoke with them or no. Luther replied: They were very holy, spiritual people, who seriously contemplated upon holy and divine things; therefore God spake with them in their consciences, which the prophets held as sure and certain revelations.