63. All the apostles declare that Christ would become man at the end of the world, and that the Gospel would be the last preaching, as is written in 1 John 2, 18: "Little children, it is the last hour, and as ye have heard that Antichrist cometh, even now hath there arisen many Antichrists; whereby we know that it is the last hour," etc. He mentions here the Antichrist. Antichrist in Greek means he who teaches and acts against the true Christ. Again, 1 Cor. 10, 11: "All these things were written for our admonition, upon whom the ends of the ages are come." As the prophets came to man before the first advent of Christ, so the apostles are the last messengers of God, sent before the last advent of Christ at the last day to preach it faithfully. Christ indicates this by not sending out his apostles to fetch the ass, until he drew nigh unto Jerusalem, where he was now to enter. Thus the Gospel is brought into this world by the apostles shortly before the last day, when Christ will enter with his flock into the eternal Jerusalem.
64. This agrees with the word "Bethphage," which means, as some say, mouth-house, for St. Paul says in Rom. 1, 2, that the Gospel was promised afore in the Holy Scriptures, but it was not preached orally and publicly until Christ came and sent out his apostles. Therefore the church is a mouth-house, not a pen-house, for since Christ's advent that Gospel is preached orally which before was hidden in written books. It is the way of the Gospel and of the New Testament that it is to be preached and discussed orally with a living voice. Christ himself wrote nothing, nor did he give command to write, but to preach orally. Thus the apostles were not sent out until Christ came to his mouth-house, that is, until the time had come to preach orally and to bring the Gospel from dead writing and pen-work to the living voice and mouth. From this time the church is rightly called Bethphage, since she has and bears the living voice of the Gospel.
65. The sending shows that the kingdom of Christ is contained in the public oral office of preaching, which shall not stand still nor remain in one place, as before it was hidden with the Jewish nation alone in the Scriptures and foretold by the prophets for the future, but should go openly, free and untrammeled into all the world.
66. The Mount of Olives signifies the great mercy and grace of God, that sent forth the apos
tles and brought the Gospel to us. Olive oil in Holy Writ signifies the grace and mercy of God, by which the soul and the conscience are comforted and healed, as the oil soothes and softens and heals the wounds and defects of the body. And from what was said above, we learn what unspeakable grace it is that we know and have Christ, the justified Saviour and king. Therefore he does not send into the level plain, nor upon a deserted, rocky mountain, but unto the Mount of Olives, to show to all the world the mercy which prompted him to such grace. There is not simply a drop or handful of it, as formerly, but because of its great abundance it might be called a mountain. The prophet also calls in Ps. 36, 6, such grace God's mountain and says: "Thy righteousness is like the mountains of God," that is, great and abundant, rich and overflowing. This he can understand who considers what it means that Christ bears our sin, and conquers death and hell and does everything for us, that is necessary to our salvation. He does not expect us to do anything for it, but to exercise it towards our neighbor, to know thereby whether we have such faith in Christ or not. Hence the Mount of Olives signifies that the Gospel was not preached nor sent until the time of grace came; from this time on the great grace goes out into the world through the apostles.
"Then Jesus sent two disciples, saying unto them, Go into the village that is over against you."
67. These two disciples represent all the apostles and preachers, sent into the world. The evangelical sermon is to consist of two witnesses, as St. Paul says in Rom. 3,21: "A righteousness of God has been manifested, being witnessed by the law and the prophets." Thus we see how the apostles introduce the law and the prophets, who prophesied of Christ, so that it might be fulfilled that Moses spoke in Deut. 17, 6 and Christ in Math. 18,16: "At the mouth of two witnesses or three, every word may be established."
68. When he says: "Go into the village over against you", not mentioning the name, it signifies that the apostles are not sent to one nation alone, as the Jews were separated from the Gentiles and alone bore the name "People of God" and God's word and promise of the future Messiah were with them alone. But now when Christ comes he sends his preachers into all the world and commands them to go straight forward and preach everywhere to all the heathen, and to teach, reprove, without distinction, whomsoever they meet, however great, and wise and learned and holy, they may be. When he calls the great city of Jerusalem a village and does not give her name, he does it for the reason that the name Jerusalem has a holy significance. The kingdom of heaven and salvation are the spiritual Jerusalem, that Christ enters. But the apostles were sent into the world amongst their enemies who have no name.
69. The Lord here comforts and strengthens the apostles and all ministers, when he calls the great city a village, and adds, she is over against you. As if he would say, like Math. 10, 16: "Behold, I send you forth as sheep in the midst of the wolves", I send you into the world, which is against you, and seems to be something great, for there are kings, princes, the learned, the rich and everything that is great in the world and amounts to anything, this is against you. And as he says in Math. 10, 22: "Ye shall be hated of all men for my name's sake." But never fear, go on, it is hardly a village, do not be moved by great appearances, preach bravely against it and fear no one. For it is not possible that he should preach the gospel truth, who fears the multitude and does not despise all that the world esteems highly. It is here decreed that this village is against the apostles, therefore they should not be surprised if the great, high, rich, wise and holy orders do not accept their word. It must be so, the village must be against them; again, the apostles must despise them and appear before them, for the Lord will have no flatterer as a preacher. He does not say: Go around the village, or to the one side of it: Go in bravely and tell them what they do not like to hear.
70. How very few there are now who enter the village that is against them. We gladly go into the towns that are on our side. The Lord might have said: Go ye into the village before you. That would have been a pleasing and customary form of speech. But he would indicate this mystery of the ministry, hence he speaks in an unusual way: Go into the village that is over against you. That is: Preach to them that are disposed to prosecute and kill you. You shall merit such thanks and not try to please them, for such is the way of hypocrites and not that of the evangelists.
"And straightway ye shall find an ass tied, and a colt with her; loose them and bring them unto me."
71. This is also offered as consolation to ministers that they should not worry as to who would believe or receive them. For it is decreed, Is. 55,11: "My word shall not return unto me void." And St. Paul says, Col. 1, 6: "The Gospel is in all the world bearing fruit." It cannot be otherwise than that where the Gospel is preached there will be some, who accept it and believe. This is the meaning of the mystery that the apostles shall find the ass forthwith and the colt, if they only go. As if he would say: Only go and preach, care not who they are that hear you. I will care for that. The world will be against you, but be not afraid, you will find such as will hear and follow you. You do not know them yet, but I know them; you preach, and leave the rest to me.
72. Behold, In this way he consoles them that they should not cease to preach against the world, though it withstands and contradicts them ever so hard, it shall not be in vain. You find people now who believe we should be silent and cause no stir, because it is impossible to convert the world. It is all in vain, they say; pope, priests, bishops and monks reject it and they will not change their lives, what is the use to preach and storm against them? This is the same as if the apostles had said to Christ: Thou tellest us to go into the village that is over against us; it it is against us, what use is it that we enter there, let us rather stay outside.
But the Lord refutes this and says: Go ye there and preach, what does it matter if it is against you? You will find there what I say. We should now do likewise. Although the masses storm against the Gospel and there is no hope that they will be better, yet we must preach, there will yet be found those who listen and become converted.
73. Why does he have them bring two asses or not both young or old ones, since one was enough for him to ride upon? Answer: As the two disciples represent the preachers, so the colt and its mother represent their disciples and hearers. The preachers shall be Christ's disciples and be sent by him, that is, they should preach nothing but Christ's doctrine. Nor should they go to preach except they be called, as was the case with the apostles. But the hearers are old and young.
74. Here we should remember that man in Holy Writ is divided into two parts, in an inner and an outer man. The outer man is called according to his outward, visible, bodily life and conversation; the inner man, according to his heart and conscience. The outer man can be forced to do the good and quit the bad, by law, pain, punishment and shame, or attracted by favor, money, honor and reward. But the inner man cannot be forced to do out of his own free will, what he should do, except the grace of God change the heart and make it willing.
Hence the Scriptures say all men are liars, no man does good of his own free will, but everyone seeks his own and does nothing out of love for virtue. For if there were no heaven nor hell, no disgrace nor honor, none would do good. If it were as great an honor and prize to commit adultery, as to honor matrimony, you would see adultery committed with much greater pleasure than matrimony is now held sacred. In like manner all other sins would be done with greater zeal than virtues are now practiced. Hence all good conduct without grace is mere glitter and semblance, it touches only the exterior man, without the mind and free will of the inner man being reached.
75. These are the two asses: The old one is the exterior man; he is bound like this one, with laws and fear of death, of hell, of shame, or with allurements of heaven, of life, of honor. He goes forward with the external appearance of good works and is a pious rogue, but he does it unwillingly and with a heavy heart and a heavy conscience. Therefore the apostle calls her "subjugalem," the yoked animal, who works under a burden and labors hard. It is a miserable, pitiable life that is under compulsion by fear of hell, of death and of shame. Hell, death and shame are his yoke and burden, heavy beyond measure, from which he has a burdened conscience and is secretly an enemy to law and to God. Such people were the Jews, who waited for Christ, and such are all who rely upon their own power to fulfil God's commands, and merit heaven. They are tied by their consciences to the law, they must, but would rather not, do it. They are carriers of sacks, lazy beasts of burden and yoked rogues.
76. The colt, the young ass, of which Mark and Luke write, on which never man rode, is the inner man, the heart, the mind, the will, which can never be subject to law, even if he be tied by conscience and feels the law. But he has no desire nor love for it until Christ comes and rides on him. As this colt was never ridden by anyone, so man's heart has never been subject to the good; but, as Moses says, Gen. 6, 5 and 8, 21, is evil continually from his youth.
77. Christ tells them to loose them, that is, he tells them to preach the Gospel in his name, in which is proclaimed grace and remission of sins, and how he fulfilled the law for us. The heart is here freed from the fetters of conscience and things. Thus man is loose not from the law, that he should and joyful, willing and anxious to do and to leave undone all things. Thus man is loose not from the Law, that he should do nothing, but from a joyless, heavy conscience he has from the law, and with which he was the enemy of the law, that threatens him with death and hell. Now he has a clear conscience under Christ, is a friend of the law, neither fears death nor hell, does freely and willingly, what before he did reluctantly. See, in this way the Gospel delivers the heart from all evil, from sin and death, from hell and a bad conscience through faith in Christ.
78. When he commands them to bring them to him, he speaks against the pope and all sects and deceivers, who lead the souls from Christ to themselves; but the apostles bring them to Christ; they preach and teach nothing but Christ, and not their own doctrine nor human laws. The Gospel alone teaches us to come to Christ and to know Christ rightly. In this the stupid prelates receive a heavy rebuke at their system of bringing souls to themselves, as Paul says in Acts 20, 29-30: "1 know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them." But the Gospel converts men to Christ and to none else. Therefore he sends out the Gospel and ordains preachers, that he may draw us all to himself, that we may know him as he says, John 12, 32: "And I, if I be lifted tip from the earth, will draw all men unto myself."
"And if any man say aught unto you, ye shall say., The Lord hath need of them; and straightway he will send them."
79. St. Paul, in Gal. 4, 2, compares the law to guardians and stewards, under whom the young heir is educated in fear and discipline. The law forces with threats that we externally abstain from evil works, from fear of death and hell, although the heart does not become good thereby. Here are, as Luke writes, the masters of the ass and its colt, speaking to the apostles: What, do ye loose the colt? Where the Gospel begins to loose the conscience of its own works, it seems to forbid good works and the keeping of the law. It is the common speech of all the teachers of the law, and of the scribes and doctors, to say: If all our works amount to nothing and if the works done under the law are evil, we will never (to good. You forbid good works and throw away God's law; you heretic, you loose the colt and wish to make bad people free. Then they go to work and forbid to loose the colt and the conscience and to bring it to Christ and say, You must do good works, and keep people tied in bondage to the law.
80. Our text shows how the apostles should act toward such persons. They should say: "The Lord hath need of them," they should instruct them in the works of the law and the works of grace and should say: We forbid not good works, but we loose the conscience from false good works, not to make them free to do evil deeds, but to come under Christi their true Master, and under him do truly good works; to this end he needs them and will have them. Of this Paul treats so well in Rom. 6, where he teaches that through grace we are free from the law and its works; not so as to do evil, but to do truly good works.
81. It all amounts to this, that the scribes and masters of the law do not know what good works are; they therefore will not loose the colt, but drive it with unmerciful human works. However, where wholesome instruction is given concerning good works, they let it pass, if they are at all sensible and honest teachers of the law, as they are here represented. The mad tyrants, who are frantic with human laws, are not mentioned in this Gospel. It treats only of the law of God and of the very best teachers of the law. For without grace, even God's law is a chain and makes burdened consciences and hypocrites whom none can help, until other works are taught, which are not ours, but Christ's and are worked in us by grace. Then all constraint and coercion of the law is ended and the colt is loose.
"Now this is come to pass, that it might be fulfilled, which was spoken through the prophet,* saying, Tell ye the daughter of Zion."
82. This verse has already been sufficiently explained. The Evangelist introduces it that we may see how Christ has come not for the sake of our merits, but for the sake of God's truth. For he was prophesied long a- before we, to whom go he comes, bad a being. God out of pure grace has fulfilled the promises of the Gospel to demonstrate the truth that he keeps his promises in order to stir us confidently to trust in his promise, for he will fulfil it. And this is one of the passages, where the Gospel is promised, of which Paul speaks in Rom. 1, 2: "Which he promised afore through his prophets in the Holy Scriptures, concerning his Son Jesus Christ," etc. We have heard how in this verse the Gospel, Christ and faith are preached most distinctly and consolingly. "And the disciples went, and did even as Jesus appointed them, and brought the ass, and the colt, and put on them their garments, and he sat thereon, (and they set him thereon.)"
83. These are the ministers who by the Gospel have freed the consciences from the law and its works and led them to the works of grace, who made real saints out of* hypocrites, so that Christ henceforth rides upon them.
84. The question arises here, whether Christ rode upon both animals. Matthew- speaks as if the disciples put him on both, while Mark, Luke and John mention only the colt. Some think be sat first on the colt and, because it was too wanton and untamed, lie then sat on its mother. These are fables and dreams. ',Ale take it that he rode only on the colt. He had them both brought to him on account of the spiritual significance above mentioned. When Matthew says he sat on them as though he rode on both, it is said after the manner of the Scriptures and the common way of speaking by synecdoche, where a thing is ascribed to the community, the whole people, which applies only to a few of them; for example, Matthew writes: the thieves on the cross reviled him, while only one did it, as Luke tells us, Christ says in Mat. 23, 37, that the city of Jerusalem stoned the prophets, while only a few of the city did it. You say, the Turks killed the Christians, although they killed only a few. Thus Christ rode on the asses, though he rode only on the colt, because the two are compared to a community. What happened to one is expressed as if it happened to all.
85. Now consider the spiritual riding. Christ rides on the colt, its mother follows, that is, when Christ lives through faith in the inner man we are tinder him and are ruled by him But the outer man, the ass, goes free, Christ does not ride on her, though she follows in the rear. The outer man, as Paul says, is not willing, he strives against the inner man, nor does he carry Christ, as Gal. 5, 17 says: "The flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary, the one to the other; that ye may not do the things that ye would." Because the colt carries Christ, that is, the Spirit is willing by grace, the ass, that is, the flesh, must be led by the halter, for the Spirit -,chastises and crucifies the flesh, so that it becomes subject.
86. This is the reason Christ rides upon the colt and not upon its mother, and yet uses both for his entrance into Jerusalem, for both body and soul must be saved. If, here upon earth, the body is unwilling, not capable of grace and Christ's leading, it must bear the Spirit, upon which Christ rides, who trains it and leads it along by the power of grace, received through Christ. The colt, ridden by Christ, upon which no one ever rode, is the willing spirit, whom no one before could make willing, tame or ready, save Christ by his grace. However, the sack-carrier, the burden-bearer, the old Adam, is the flesh, which goes riderless without Christ; it must for this reason bear the cross and remain a beast of burden.
87. What does it signify that the apostles, without command, put their garments on the colt? No doubt again not all the disciples laid on their garments, nor were all their garments put on, perhaps only a coat of one disciple. But it is written for the spiritual meaning, as if all the garments of all the disciples were used. It was a poor saddle and ornaments, but rich in meaning. I think it was the good example of the apostles, by which the Christian church is covered, and adorned, and Christ is praised and honored, namely, their preaching and confession, suffering and death for Christ's sake, as Christ says of Peter, that he would glorify God by a like death, John 21, 19. Paul says in one of his epistles, we shall put on, Christ, by which he doubtless wishes to show that good works are the garments of the Christians, by which Christ is honored and glorified before all people. In the epistle Paul says, Rom. 13, 12: "Let us put on the armor of light." By this he means to show that good works are garments in which we walk before the people, honorably and well adorned. The examples of the apostles are the best and noblest above all the saints, they instruct us best, and teach Christ most clearly; therefore they should not, like the rest, lie on the road, but on the colt, so that Christ may ride on them and the colt go under them. We should follow these examples, praise Christ with our confession and our life and adorn and honor the doctrine of the Gospel as Tit. 2, 10 says.
88. Hear how Paul lays his garments on the colt, I Cor. 11, 1: "Be ye imitators of me, even as I also am of Christ," and Heb. 13, 7: "Remember them that had the rule over you, men that spake unto you the Word of God; and considering the issue of their life, imitate their faith." No saint's example is as pure in faith as that of the apostles. All the other saints after the apostles have an addition of human doctrine and works. Hence Christ sits upon their garments to show that they are true Christian and more faithful examples than others.
89. That they set him thereon must also signify something. Could he not mount for himself? Why does he act so formal? As I said above, the apostles would not preach themselves, nor ride on the colt themselves. Paul says, 2 Cor. 1, 24: "Not that we have lordship over your faith." And 2 Cor. 4, 5: "We preach not ourselves, 'hut Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." Again, 1 Pet. 5, 3: "Neither as lording it over the charge allotted to you." They preached to us the pure faith and offered their examples, that Christ might rule in us, and our faith remain undefiled, that we might not receive their word and work as if it were their own, but that we might learn Christ in their words and works. But how is it today? One follows St. Francis, another St Dominic, the third this, and the fourth that saint; and in none is Christ alone and pure faith sought; for they belong only to the apostles. "And the most part of the multitude spread their garments in the way; and others cut branches front the trees, and spread them in the way."
90. The garments are the examples of the patriarchs and prophets, and the histories of the Old Testament. For, as we ,;hall learn, the multitude that went before, signifies the saints before tile birth of Christ, by whom the sermon in the New Testament and the way of faith are beautifully adorned and honored. Paul does likewise when he cites Abraham, Isaac, Jacob, and Peter cites Sarah, and, in Heb. It, many patriarchs are named as examples, and by these are confirmed faith and the works of faith in a masterly way. The branches mean the sayings of the prophets, one of which is mentioned in this Gospel, which are not stories nor examples but the prophecy of God. The trees are the books of the prophets. Those who preach from these cut down branches and spread them in the way of Christian faith.
91. All this teaches the character of an Evangelical sermon, a sermon on the pure faith and the way of life. It must first have the word Christ commands the apostles, saying: Go, loose and bring hither. Then the story and example of the apostles must be added which agree with Christ's word and work, these are the garments of the apostles. Then must be cited passages from the Old Testament, these are the garments and branches of the multitude. In this way the passages and examples of both Testaments are brought home to the people. Of this Christ speaks in Math. 13, 52: "Every scribe who hath been made a disciple to tile kingdom of heaven, is like unto a man that is a householder, who bringeth forth out of his treasure things new and old." This signifies the two lips of the mouth, the two points of a bishop's hat, the two ribbons on it and some other like figures. But now none of these is kept before the eyes, the devil through the Papists throws sulphur and pitch in the way, himself rides on the colt and banishes Christ.
92. To spread garments in the way, means that, following the example of the apostles, we should with our confession and our whole life, honor, adorn and grace Christ, by giving up all glory, wisdom and holiness of our own and bowing to Christ in simple faith; also that we turn everything we have, honor, goods, life, power and body to the glory and advancement of the Gospel and relinquish everything for the one thing needful. Kings and lords and the great, powerful and rich should serve Christ with their goods, honor and power; further the Gospel and for its sake abandon everything. The holy patriarchs, prophets and pious kings in the Old Testament did so by their examples. But now everything is turned around, especially among the papal multitudes, who usurp all honor and power against Christ and thus suppress the Gospel.
93. To cut branches from the trees and spread them in the way means also the office of preaching and the testimony of the Scriptures and the prophets concerning Christ. With this the sermon of Christ is to be confirmed and all the preaching directed to the end that Christ may be known and confessed by it. John writes in 12,13 that they took branches of palmtrees and went forth to meet him. Some add, there must have been olive branches also, because it happened on the Mount of Olives. This is not incredible, although the Gospels do not report it.
94. There is reason why palm-branches and olive-branches are mentioned. They signify what is to be confessed, preached and believed concerning Christ. It is the nature of the palm-tree that when used as a beam, it yields to no weight but rises against the weight. These branches are the words of divine wisdom; the more they are suppressed, the higher they rise. This is true if you firmly believe in those words. There is an invincible power in them, so that they may well be called palm-branches, as St. Paul says in Rom. 1, 16: "The Gospel is the power of God unto salvation to everyone that, believeth;" and as Christ says, "The gates of hell shall not prevail against it." Math. 16,18. Death, sin, hell and all evil must bend before the divine Word, or only rise, when it sets itself against them.
95. Olive branches are named, because they are words of grace, in which God has promised us mercy. They make the soul meek, gentle, joyful, as the oil does the body. The gracious Word and sweet Gospel is typified in Gen. 8, 11, where the dove in the evening brought in her mouth an olive branch with green leaves into the ark, which means, that the Holy Spirit brings the Gospel into the Church at the end of the world by the mouth of the apostles.
"And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of Daivd: Blessed is he that cometh in the name of the Lord; Hosanna in the highest."
96. For this reason they carried palm-trees before kings and lords, when they had gained a victor), and celebrated their triumph. Again, the carrying of palm-branches was a sign of submission, especially of such as asked for mercy and peace, as was commonly done among ancient people. By their pomp before Christ they indicated that they would receive him as their Lord and King, sent by God as a victorious and invincible Saviour, showing themselves submissive to him and seeking grace from him. Christ should be preached and made known in all the world, as the victorious and invincible King against sin, death and the power of the devil and all the world for those who are oppressed and tormented, and as a Lord with whom they shall find abundant grace and mercy, as their faithful Priest and Mediator before God. The word of the Gospel concerning this King is a word of mercy and grace, which brings us peace and redemption from God, besides invincible power and strength, as St. Paul in Rom. 1, 16 calls the Gospel "a power of God unto salvation" and "the gates of hell shall not prevail against it," as Christ says in Math. 16, 18.
97. Paul says, Heb. 13,8: "Jesus Christ is the same yesterday and today, yea, forever." All who will be saved from the beginning to the end of the world, are and must be Christians and must be saved by faith. Therefore Paul says, 1 Cor. 10, 3-4: "Our fathers did all eat the same spiritual food; and did all drink the same spiritual drink." And Christ says in John 8, 56: "Your father Abraham rejoiced to see my day; and he saw it and was glad."
98. Hence the multitudes going before signify all Christians and saints before Christ's birth; those who follow signify all the saints after the birth of Christ. They all believed in and adhered to the one Christ. The former expected him in the future, the latter received him as the one who had come. Hence they all sing the same song and praise and thank God in Christ. or may we give anything else but praise and thanks to God, since we receive all from him, be it grace, word, work, Gospel, faith and everything else. The only true Christian service is to praise and give thanks, as Ps. 50, 15 says: "Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me."
99. What does "Hosanna to the son of David' signify? Hosanna in Ps. 118, 25-26, means: "Save now, we beseech thee, 0 Jehovah; 0 Jehovah, we beseech thee, send now prosperity. Blessed be he that cometh in the name of Jehovah." This verse was applied to Christ and is a well-wishing as we wish happiness and safety to a new ruler. Thus the people thought Christ should be their worldly king, and they wish him joy and happiness to that end. For Hosanna means: "0, give prosperity;" or: "Beloved, help;" or: "Beloved, save;" or whatever else you might desire to express in such a wish. They add: "To the son of David," and say: God give prosperity to the son of David! 0 God, give prosperity, blessed be," etc. We would say: 0, dear Lord, give happiness and prosperity to this son of David, for his new kingdom! Let him enter in God's name that he may be blessed and his kingdom prosper.
100. Mark proves clearly that they meant his kingdom when he writes expressly in Mark 11, 10, that they said: "Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest." When some in the churches, read it "Osanna", it is not correct, it should be "Hosanna." They made a woman's name out of it, and her whom they should call Susanna they call Osanna. Susanna is a woman's name and means a rose. Finally, after making a farce out of baptism, the bishops baptize bells and altars, which is a great nonsense, and call the bells Osanna. But away with the blind leaders! We should learn here also to sing Hosanna and Hazelihana to the son of David together with those multitudes, that is, joyfully wish happiness and prosperity to the kingdom of Christ, to holy Christendom, that God may put away all human doctrine and let Christ alone be our king, who governs by his Gospel, and permits us to be his colts! God grant it, Amen.