in his
cause that he descends from heaven, to charge the murderer with his
crime. Moses, accordingly, here uses the more pregnant term. He does
not say, "The voice of thy brother's blood speaketh unto me from the
ground," but, "The voice of thy brother's blood crieth unto me." It is
a cry like the shout of heralds when they raise their voices to
assemble men together.

168. These things are written, as I have observed, to convince us that
our God is merciful, that he loves his saints, takes them into his
special care, and demands an account for them; while, on the other
hand, he is angry with the murderers of his saints, hates them and
designs their punishment. Of this consolation we stand in decided
need. When oppressed by our enemies and murderers, we are apt to
conclude that our God has forgotten and lost interest in us. We think
that if God cared for us, he would not permit such things to come upon
us. Likewise, Abel might have reasoned: God surely cares nothing for
me; for if he did, he would not suffer me thus to be murdered by my
brother.

169. But only look at what follows! Does not God safeguard the
interests of Abel better than he could possibly have done himself? How
could Abel have inflicted on his brother such vengeance as God does,
now that Abel is dead? How could he, if alive, execute such judgment
on his brother as God here executes? Now the blood of Abel cries
aloud, who, while alive, was of a most retiring disposition. Now Abel
accuses his brother before God of being a murderer; when alive he
would bear all the injuries of his brother in silence. For who was it
that disclosed the murder committed by Cain? Was it not, as the text
here tells us, the blood of Abel, fairly deafening with its constant
cries the ears of God and men?

170. These things, I say, are all full of consolation; especially for
us who now suffer persecution from the popes and wicked princes on
account of our doctrine. They have practiced against us the utmost
cruelty and have vented their rage against godly men, not in Germany
only, but also in other parts of Europe. And all this sin is
disregarded by the papacy, as if it were nothing but a joke. Nay, the
Papists really consider it to be a service toward God, Jn 16, 2. All
this sin, therefore, as yet "lieth at the door." But it shall become
manifest in due time. The blood of Leonard Kaiser, which was shed in
Bavaria, is not silent. Nor is the blood of Henry of Zutphen, which
wa