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<a href="#startoftext">Selections from the Table Talk of Martin Luther, by Martin Luther</a>
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by Martin Luther
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Title: Selections from the Table Talk of Martin Luther
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<p><a name="startoftext"></a></p>
<p>This etext was prepared by Les Bowler, St. Ives, Dorset.</p>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<h1>SELECTIONS FROM THE TABLE TALK OF MARTIN LUTHER.</h1>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<p>TRANSLATED BY CAPTAIN HENRY BELL.</p>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<p>CONTENTS.</p>
<p>Introduction by Professor Henry Morley.<br />The testimony of Jo.
Aurifaber, Doctor in Divinity.<br />Captain Henry Bell’s narrative.<br />A
copy of the order from the House of Commons.<br />Selections from Table-Talk:—<br /> Of
God’s Word.<br /> Of God’s
Works.<br /> Of the Nature of the
World.<br /> Of the Lord Christ.<br /> Of
Sin and of Free-will.<br /> Of the
Catechism.<br /> Of the Law and the
Gospel.<br /> Of Prayer.<br /> Of
the Confession and Constancy of the Doctrine.<br /> Of
Imperial Diets.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h2>INTRODUCTION.</h2>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p>Martin Luther died on the 18th of February, 1546, and the first publication
of his “Table Talk”—<i>Tischreden</i>—by his
friend, Johann Goldschmid (Aurifaber), was in 1566, in a substantial
folio. The talk of Luther was arranged, according to its topics,
into eighty chapters, each with a minute index of contents. The
whole work in a complete octavo edition, published at Stuttgart and
Leipzig in 1836, occupies 1,390 closely printed pages, equivalent to
2,780 pages, or full fourteen volumes, of this Library.</p>
<p>The nearest approach to a complete and ungarbled translation into
English was that of Captain Henry Bell, made in the reign of Charles
the First, under the circumstances set forth by himself; but even that
was not complete. Other English versions have subjected Luther’s
opinions to serious manipulation, nothing being added, but anything
being taken away that did not chance to agree with the editor’s
digestion. Even the folio of Captain Bell’s translation,
from which these Selections have been printed, has been prepared for
reprint by some preceding editor, whose pen has been busy in revision
of the passages he did mean to reprint. In these Selections every
paragraph stands unabridged, exactly as it was translated by Captain
Bell; and there has been no other purpose governing the choice of matter
than a resolve to make it as true a presentment as possible of Luther’s
mind and character. At least one other volume of <i>Selections
from the Table-Talk of Martin Luther</i> will be given in this Library.</p>
<p>Johann Goldschmid, the Aurifaber, and thereby true worker in gold,
who first gave Luther’s Table-Talk to the world, was born in 1519.
He was a disciple of Luther, thirty-six years younger than his master.
Luther was born at Eisleben in 1483, and his father, a poor miner, presently
settled at Mansfeld, the town in which Goldschmid afterwards was born.
Johann Goldschmid was sent by Count Albrecht of Mansfeld, in 1537, to
the University of Wittenberg, where Luther had been made, in 1508, Professor
of Philosophy, and where, on the 31st of October, 1517, he had nailed
his ninety-five propositions against indulgences to the church door
at the castle. Luther had completed his translation of the Bible
three years before Johann Goldschmid went to Wittenberg. In 1540
Goldschmid was recalled from the University to act as tutor to Count
Albrecht’s children. In 1544 Goldschmid was army chaplain
with the troops from Mansfeld in the French war; but in 1545 he was
sent back to Wittenberg for special study of theology. It was
then that he attached himself to Luther as his <i>famulus</i> and house-companion
during the closing months of Luther’s life, began already to collect
from surrounding friends passages of his vigorous “Table Talk,”
and remained with Luther till the last, having been present at his death
in Eisleben in 1546. He then proceeded steadily with the collection
of Luther’s sayings and opinions expressed among his friends.
He was army chaplain among the soldiers of Johann Friedrich, of Saxony;
he spent half a year also in a Saxon prison. He became, in 1551,
court preacher at Weimar; but in 1562 was deprived of his office, and
then devoted himself to the forming of an Eisleben edition of those
works of Luther, which had not already been collected. In 1566
he was called to a pastorate at Erfurt, where he had many more troubles
before his death. Aurifaber died on the 18th of November, 1575.<br /> H.
M.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h2>THE TESTIMONY OF JO. AURIFABER, DOCTOR IN DIVINITY, CONCERNING LUTHER’S
DIVINE DISCOURSES.</h2>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p>And whereas hitherto I have caused certain tomes of the Books, Sermons,
Writings, and Missives of Luther to be printed at Eisleben, so have
I also now finished this tome of his Discourses, and have ordered the
same to be printed, which at the first were collected together out of
the Manuscripts of these Divine Discourses, which that Reverend Father
Anthony Lauterbach himself noted and wrote out of the holy mouth of
Luther, and afterwards the same by me were collected into sure and certain
Loci Communes, or Common-places, and distributed.</p>
<p>And whereas I, Joannes Aurifaber, in the years 1545 and 1546, before
the death of that most famous Divine, Luther, was much with and about
him, and with all diligence writ and noted down many most excellent
Histories and Acts, and other most necessary and useful things which
he related: I have therefore set in order and brought the same also
into this tome.</p>
<p>Now, forasmuch as very excellent declaration is made in this tome
of all the Articles and chief points of Christian Religion, Doctrine,
and Faith; and also therein are found necessary Rules, Questions and
Answers, many fair Histories, all sorts of Learnings, Comforts, Advices,
Prophecies, Warnings, and Admonitions: I have therefore thought it a
thing fitting to dedicate the same to your Highnesses, Graces, Honours
and Worships, etc., as special favourers, protectors, and defenders
of the Doctrines which God, through Luther, hath cleared again, to the
end that by diligent reading therein, you may be president, and give
good examples to others, to your subjects, citizens, etc., diligently
to love, to read, to affect the same, and to make good use thereof,
as being fragments that fell from Luther’s Table, and therewith
may help to still, to slake, and to satisfy the spiritual hunger and
thirst of the soul. For these most profitable Discourses of Luther,
containing such high spiritual things, we should in nowise suffer to
be lost, but worthily esteem thereof, whereout all manner of learning,
joy, and comfort may be had and received.<br /> DR.
AURIFABER, in his Preface to the Book.</p>
<p><i>Given at Eisleben, July 7th, 1569.</i></p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h2>CAPTAIN HENRY BELL’S NARRATIVE:</h2>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p>OR,</p>
<p>RELATION OF THE MIRACULOUS PRESERVING OF DR. MARTIN LUTHER’S
BOOK, ENTITLED “COLLOQUIA MENSALIA,” OR, “HIS DIVINE
DISCOURSES AT HIS TABLE,” HELD WITH DIVERS LEARNED MEN AND PIOUS
DIVINES; SUCH AS WERE PHILIP MELANCTHON, CASPARUS CRUCIGER, JUSTUS JONAS,
PAULUS EBERUS, VITUS DIETERICUS, JOANNES BUGENHAGEN, JOANNES FORSTERUS,
AND OTHERS:</p>
<p>CONTAINING</p>
<p><i>Divers Discourses touching Religion, and other Main Points of
Doctrine; as also many notable Histories, and all sorts of Learning,
Comforts, Advices, Prophecies, Admonitions, Directions, and Instructions;
and how the same Book was, by God’s Providence, discovered lying
under the Ground, where it had lain hid Fifty-two Years; and was a few
years since sent over to the said Captain Henry Bell, and by him translated
out of the High German into the English Tongue.</i></p>
<p>“I, CAPTAIN HENRY BELL, do hereby declare, both to the present
age, and also to posterity, that being employed beyond the seas in state
affairs divers years together, both by King James, and also by the late
King Charles, in Germany, I did hear and understand, in all places,
great bewailing and lamentation made, by reason of the destroying and
burning of above fourscore thousand of Martin Luther’s books,
entitled <i>His Last Divine Discourses.</i></p>
<p>“For after such time as God stirred up the spirit of Martin
Luther to detect the corruptions and abuses of Popery, and to preach
Christ, and clearly to set forth the simplicity of the Gospel, many
Kings, Princes, and States, Imperial Cities, and Hans-Towns fell from
the Popish Religion, and became Protestants, as their posterities still
are, and remain to this very day.</p>
<p>“And for the further advancement of the great work of Reformation
then begun, the aforesaid Princes and the rest did then order that the
said Divine Discourses of Luther should forthwith be printed; and that
every parish should have and receive one of the aforesaid printed books
into every Church throughout all their principalities and dominions,
to be chained up, for the common people to read therein.</p>
<p>“Upon which divine work, or Discourses, the Reformation, begun
before in Germany, was wonderfully promoted and increased, and spread
both here in England and other countries besides.</p>
<p>“But afterwards it so fell out that the Pope then living, viz.
Gregory XIII., understanding what great hurt and prejudice he and his
Popish religion had already received, by reason of the said Luther’s
Divine Discourses, and also fearing that the same might bring further
contempt and mischief upon himself and upon the Popish Church, he therefore,
to prevent the same, did fiercely stir up and instigate the Emperor
then in being, viz. Rudolphus II., to make an Edict throughout the whole
Empire, that all the aforesaid printed books should be burned; and also
that it should be death for any person to have or keep a copy thereof,
but also to burn the same: which Edict was speedily put in execution
accordingly, insomuch that not one of all the said printed books, nor
so much as any one copy of the same, could be found out nor heard of
in any place.</p>
<p>“Yet it pleased God that, anno 1626, a German gentleman, named
Casparus Van Sparr, with whom, in the time of my staying in Germany
about King James’s business, I became very familiarly known and
acquainted, having occasion to build upon the old foundation of a house,
wherein his grandfather dwelt at that time when the said Edict was published
in Germany for the burning of the aforesaid books; and digging deep
into the ground, under the said old foundation, one of the said original
books was there happily found, lying in a deep obscure hole, being wrapped
in a strong linen cloth, which was waxed all over with beeswax, within
and without; whereby the book was preserved fair, without any blemish.</p>
<p>“And at the same time Ferdinandus II. being Emperor in Germany,
who was a severe enemy and persecutor of the Protestant religion, the
aforesaid gentleman and grandchild to him that had hidden the said books
in that obscure hole, fearing that if the said Emperor should get knowledge
that one of the said books was yet forthcoming, and in his custody,
whereby not only himself might be brought into trouble, but also the
book in danger to be destroyed, as all the rest were so long before;
and also calling me to mind, and knowing that I had the High Dutch Tongue
very perfect, did send the said original book over hither into England
unto me; and therewith did write unto me a letter, wherein he related
the passages of the preserving and finding out the said book.</p>
<p>“And also he earnestly moved me in his letter, that for the
advancement of God’s glory, and of Christ’s Church, I would
take the pains to translate the said book, to the end that that most
excellent divine work of Luther might be brought again to light.</p>
<p>“Whereupon I took the said book before me, and many times began
to translate the same, but always I was hindered therein, being called
upon about other business, insomuch that by no possible means I could
remain by that work. Then, about six weeks after I had received
the said book, it fell out that I being in bed with my wife one night,
between twelve and one of the clock, she being asleep, but myself yet
awake, there appeared unto me an ancient man, standing at my bedside,
arrayed all in white, having a long and broad white beard hanging down
to his girdle-stead, who, taking me by my right ear, spake these words
following unto me:—‘Sirrah! will not you take time to translate
that book which is sent unto you out of Germany? I will shortly
provide for you both place and time to do it;’ and then he vanished
away out of my sight.</p>
<p>“Whereupon, being much thereby affrighted, I fell into an extreme
sweat, insomuch that my wife awaking, and finding me all over wet, she
asked me what I ailed. I told her what I had seen and heard; but
I never did heed nor regard visions nor dreams; and so the same fell
soon out of my mind.</p>
<p>“Then about a fortnight after I had seen that vision, on a
Sunday, I went to Whitehall to hear the sermon, after which ended I
returned to my lodging, which was then in King Street, at Westminster,
and sitting down to dinner with my wife, two Messengers were sent from
the whole Council-board, with a warrant to carry me to the keeper of
the Gatehouse, Westminster, there to be safely kept until further order
from the Lords of the Council, which was done without showing me any
cause <a name="citation1"></a><a href="#footnote1">{1}</a> at all wherefore
I was committed. Upon which said warrant I was kept there ten
whole years close prisoner, where I spent five years thereof about the
translating of the said book; insomuch as I found the words very true
which the old man, in the aforesaid vision, did say unto me: ‘I
will shortly provide for you both place and time to translate it.’</p>
<p>“Then, after I had finished the said translation in the prison,
the late Archbishop of Canterbury, Dr. Laud, understanding that I had
translated such a book, called <i>Martin Luther’s Divine Discourses</i>,
sent unto me his chaplain, Dr. Bray, into the prison, with this Message
following:—</p>
<p>“‘Captain BELL,<br /> “‘My
Lord Grace of Canterbury hath sent me unto you, to tell you that his
Grace hath understood that you have translated a book of Luther’s,
touching which book his Grace, many years before, did hear of the burning
of so many thousands in Germany by the then Emperor. His Grace
therefore doth desire you, that you would send unto him the said original
book in Dutch, and also your translation; which, after his Grace hath
perused, shall be returned safely unto you.’</p>
<p>“Whereupon I told Dr. Bray that I had taken a great deal of
pains in translating the said book, and was very loth to part with it
out of my hands, and therefore I desired him to excuse me to his Grace,
that I could not part from it; with which answer he at that time returned
again to his master.</p>
<p>“But the next day after he sent him unto me again, and bade
him tell me that, upon his honour, the book should be as safe in his
custody, if not safer than in mine own; for he would lock it up in his
own cabinet, to the end no man might come unto it, but only himself.
Thereupon I, knowing it would be a thing bootless for me to refuse the
sending of them, by reason he was then of such great power that he would
have them, <i>nolens volens</i>, I sent them both unto him. Then,
after he had kept them in his custody two months, and had daily read
therein, he sent the said Doctor unto me, to tell me that I had performed
a work worthy of eternal memory, and that he had never read a more excellent
divine work; yet saying that some things therein were fitting to be
left out; and desired me not to think long that he did not return them
unto me so soon again. The reason was because that the more he
did read therein, the more desire he had to go on therewith; and so,
presenting me with ten livres in gold, he returned back again.</p>
<p>“After which, when he had them in his custody one whole year,
and that I understood he had perused it all over, then I sent unto his
Grace, and humbly desired that his Grace would be pleased to return
me my books again. Whereupon he sent me word by the said Dr. Bray,
that he had not as yet perused them so thoroughly over as he desired
to do; then I stayed yet a year longer before I sent to him again.</p>
<p>“In which time I heard for certain that it was concluded by
the King and Council that a Parliament should forthwith be called; at
which news I did much rejoice. And then I sent unto his Grace
an humble petition, and therein desired the returning of my book again;
otherwise I told him I should be enforced to make it known, and to complain
of him to the Parliament, which was then coming on. Whereupon
he sent unto me again safely both the said original book and my translation,
and caused his Chaplain, the said Doctor, to tell me that he would make
it known unto his Majesty what an excellent piece of work I had translated,
and that he would procure an order from his Majesty to have the said
translation printed, and to be dispersed throughout the whole kingdom,
as it was in Germany, and as he had heard thereof; and thereupon he
presented me again with forty livres in gold.</p>
<p>“And presently after I was set at liberty by warrant from the
whole House of Lords, according to his Majesty’s direction in
that behalf; but shortly afterwards the Archbishop fell into his troubles,
and was by the Parliament sent unto the Tower, and afterwards beheaded;
insomuch that I could never since hear anything touching the printing
of my book.</p>
<p>“The House of Commons having then notice that I had translated
the aforesaid book, they sent for me, and did appoint a Committee to
see it and the translation, and diligently to make inquiry whether the
translation did agree with the original or no; whereupon they desired
me to bring the same before them, sitting then in the Treasury Chamber.
And Sir Edward Dering, being Chairman, said unto me that he was acquainted
with a learned minister beneficed in Essex, who had lived long in England,
but was born in High Germany, in the Palatinate, named Mr. Paul Amiraut,
whom the Committee sending for, desired him to take both the original
and my translation into his custody, and diligently to compare them
together, and to make report unto the said Committee whether he found
that I had rightly and truly translated it according to the original:
which report he made accordingly, and they, being satisfied therein,
referred it to two of the Assembly, Mr. Charles Herle and Mr. Edward
Corbet, desiring them diligently to peruse the same, and to make report
unto them if they thought it fitting to be printed and published.</p>
<p>“Whereupon they made report, dated the 10th of November, 1646,
that they found it to be an excellent Divine Work, worthy the light
and publishing, especially in regard that Luther, in the said Discourses,
did revoke his opinion, which he formerly held, touching Consubstantiation
in the Sacrament. Whereupon the House of Commons, the 24th of
February, 1646, did give order for the printing thereof.</p>
<p>“Thus, having been lately desired to set down in writing the
relation of the passages above-said concerning the said book, as well
for the satisfaction of judicious and godly Christians, as for the conservation
of the perpetual memory of God’s extraordinary providence in the
miraculous preservation of the aforesaid Divine Discourses, and now
bringing them again to light: I have done the same according to the
plain truth thereof, not doubting but they will prove a notable advantage
of God’s glory, and the good and edification of the whole Church,
and an unspeakable consolation of every particular member of the same.<br /> “Given
under my hand the 3rd day of July, 1650.<br /> “HENRY
BELL.”</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h2>A COPY OF THE ORDER FROM THE HOUSE OF COMMONS.<br /><i> 24th
February, 1646</i>.</h2>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p>WHEREAS Captain Henry Bell hath strangely discovered and found a
Book of Martin Luther’s, called his Divine Discourses, which was
for a long time very marvellously preserved in Germany: the which book
the said Henry Bell, at his great costs and pains, hath translated into
the English out of the German Tongue, which Translation and substance
thereof is approved by Reverend Divines of the Assembly, as appears
by a Certificate under their hands:</p>
<p>It is Ordered and Ordained by the Lords and Commons assembled in
Parliament, that the said Henry Bell shall have the sole disposal and
benefit of Printing the said Book translated into English by him as
aforesaid, for the space of fourteen years, to commence from the date
hereof. And that none do Print or Re-print the same but such as
shall be licensed by the said Captain by Authority under his hand.<br /> HENRY
ELSYNG.<br />(Vera Copia.)</p>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<h2>LUTHER’S TABLE-TALK.</h2>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<h3>OF GOD’S WORD.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>Of the Word of God; or the Holy Scriptures contained in the Bible.</i></p>
<p>The Bible, or Holy Scripture, said Luther, is like a fair and spacious
orchard, wherein all sorts of trees do grow, from which we may pluck
divers kinds of fruits; for in the Bible we have rich and precious comforts,
learnings, admonitions, warnings, promises, and threatenings, etc.
There is not a tree in this orchard on which I have not knocked, and
have shaken at least a couple of apples or pears from the same.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Proofs that the Bible is the Word of God.</i></p>
<p>That the Bible is the Word of God, said Luther, the same I prove
as followeth. All things that have been and now are in the world,
also how it now goeth and standeth in the world, the same was written
altogether particularly at the beginning, in the First Book of Moses
concerning the Creation. And even as God made and created it,
even so it was, even so it is, and even so doth it stand to this present
day. And although King Alexander the Great, the kingdom of Egypt,
the empire of Babel, the Persian, Grecian, and Roman Monarchs, the Emperors
Julius and Augustus, most fiercely did rage and swell against this Book,
utterly to suppress and destroy the same, yet notwithstanding, they
could prevail nothing; they are all gone and vanished; but this Book,
from time to time, hath remained, and will remain unremoved, in full
and ample manner, as it was written at the first. But who kept
and preserved it from such great and raging power; or, Who defendeth
it still? Truly, said Luther, no human creature, but only and
alone God himself, who is the right Master thereof; and it is a great
wonder that it hath been so long kept and preserved, for the devil and
the world are great enemies unto it. The devil doubtless hath
destroyed many good books in the Church, as he hath rooted out and slain
many saints, concerning whom we have now no knowledge. But, no
thanks unto him, the Bible he was fain to leave unmeddled with.
In like manner Baptism, the Sacrament, and the Office of Preaching have
remained among us against the power of many tyrants and heretics that
have opposed the same. These our Lord God hath kept and maintained
by his special strength. Homer, Virgil, and suchlike are profitable
and ancient books; but, in comparison of the Bible, they are nothing
to be regarded.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>By whom and at what Times the Bible was translated.</i></p>
<p>Two hundred and forty-one years before the humanity of Christ, the
Five Books of Moses, and the Prophets, were translated out of the Hebrew
into the Greek tongue by the Septuagint Interpreters, the seventy doctors
or learned men then at Jerusalem, in the time of Eleazar the High-priest,
at the request of Ptolemeus Philadelphus, King of Egypt, which King
allowed great charges and expenses for the translating of the same.</p>
<p>Then, one hundred and twenty-four years after the birth of Christ,
his death and passion, the Old Testament was translated out of Hebrew
into Greek by a Jew, named Aquila (being converted to the Christian
faith), in the time of Hadrian the Emperor.</p>
<p>Fifty and three years after this Aquila, the Bible was also translated
by Theodosius.</p>
<p>In the three-and-thirtieth year after Theodosius, it was translated
by Symmachus, under the Emperor Severus.</p>
<p>Eight years after Symmachus, the Bible was also translated by one
whose name is unknown, and the same is called the Fifth Translation.</p>
<p>Afterwards the Bible was translated by Hieronymus (who first amended
and corrected the Seventy Interpreters) out of Hebrew into the Latin
tongue, which translation we use to this day in the Church. And
truly, said Luther, he did enough for one man. <i>Nulla enim privata
persona tantum efficere potuisset</i>. But he had not done amiss
if he had taken one or two learned men to his translation besides himself,
for then the Holy Ghost would more powerfully have been discerned, according
to Christ’s saying, “Where two or three be gathered together
in my name, there will I be in the midst of them.” And,
indeed, said Luther, translators or interpreters ought not to be alone,
for good and apt words do not always fall to one single man. And
so long as the Bible was in the Church of the Gentiles, it was never
yet in such perfection, that it could have been read so exactly and
significantly without stop, as we have prepared the same here at Wittemberg,
and, God be praised, have translated it out of Hebrew into the High
German tongue.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Differences between the Bible and other Books</i>.</p>
<p>The Holy Scripture, or the Bible, said Luther, is full of divine
gifts and virtues. The books of the Heathen taught nothing of
Faith, Hope, and Love; nay, they knew nothing at all of the same; their
books aimed only at that which was present, at that which, with natural
wit and understanding, a human creature was able to comprehend and take
hold of; but to trust in God and hope in the Lord, nothing was written
thereof in their books. In the Psalms and in Job we may see and
find how those two books do treat and handle of Faith, of Hope, of Patience,
and Prayer.</p>
<p>To be short, the Holy Scripture, said Luther, is the best and highest
book of God, full of comfort in all manner of trials and temptations;
for it teacheth of Faith, Hope, and Love far otherwise than by human
reason and understanding can be comprehended. And in times of
troubles and vexations, it teacheth how these virtues should light and
shine; it teacheth, also, that after this poor and miserable life there
is another which is eternal and everlasting.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>What we ought chiefly to seek for in the Bible, and how we ought
to study and learn the Holy Scriptures.</i></p>
<p>The chief lesson and study in Divinity, said Luther, is well and
rightly to learn to know Christ, for he is therein very friendly and
familiarly pictured unto us. From hence St. Peter saith, “Grow
up in the knowledge of Christ;” and Christ himself also teacheth
that we should learn to know him only out of the Scriptures, where he
saith, “Search the Scriptures, for they do testify of me.”</p>
<p>We ought not, said Luther, to measure, censure, and understand the
Scriptures according to our own natural sense and reason, but we ought
diligently by prayer to meditate therein, and to search after the same.
The devil and temptations also do give occasion unto us somewhat to
learn and understand the Scriptures by experience and practice.
Without trials and temptations we should never understand anything thereof;
no, not although we diligently read and heard the same. The Holy
Ghost must be the only master and tutor to teach us therein, and let
youth and scholars not be ashamed to learn of this tutor. When
I find myself in temptation, then I quickly lay hold and fasten on some
text in the Bible which Christ Jesus layeth before me, namely, <i>that
he died for me</i>, from whence I have and receive comfort.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That we should diligently read the Texts of the Bible, and stay
ourselves upon it as the only true Foundation.</i></p>
<p>Whoso layeth a good foundation, and is a substantial Text-man, that
is, he that is well grounded in the Text, the same hath whereupon he
surely may keep footing, and runneth not lightly into error. And
truly, said Luther, the same is most necessary for a Divine; for with
the texts and grounds of the Holy Scriptures I dazzled, astonished,
and overcame all my adversaries; for they approach dreamingly and lazily;
they teach and write according to their natural sense, reason, and understanding,
and they think the Holy Scripture is a slight and a simple thing; like
the Pharisee, who thought a business soon done when our Saviour Christ
said unto him, “Do that, and thou shalt live.” The
sectaries and seducing spirits understand nothing in the Scriptures;
but with their fickle, inconstant, and uncertain books which they have
devised, they run themselves into error.</p>
<p>Whoso is armed with the Text, the same is a right pastor; and my
best advice and counsel is, said Luther, that we draw water out of the
true fountain, that is, diligently to read in the Bible. He is
a learned Divine that is well grounded in the Text; for one text and
sentence out of the Bible is of far more esteem and value than many
writings and glosses, which neither are strong, sound, nor armour of
proof. As when I have that text before me of St. Paul, where he
saith, “All the creatures of God are good, if they be received
with thanksgiving.” This text showeth that what God hath
made is good. Now, eating, drinking, marrying, etc., are of God’s
making, therefore they are good. But the glosses of the Primitive
Fathers are against this text, for St. Bernard, Basil, Dominicus, Hieronymus,
and others have written far otherwise of the same. But I prefer
the Text before them all, and it is far more to be esteemed of than
all their glosses; yet, notwithstanding, in Popedom the glosses of the
Fathers were of higher regard than the bright and clear text of the
Bible, through which great wrong oftentimes is done to the Holy Scriptures;
for the good Fathers, as Ambrose, Basil, and Gregory, have ofttimes
written very cold things touching the Divine word.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the Bible is the Head of all Arts</i>.</p>
<p>Let us not lose the Bible, said Luther, but with all diligence and
in God’s fear read and preach the same; for if that remaineth,
flourisheth, and be taught, then all is safe. She is the head
and empress of all faculties and arts. If Divinity falleth, then
whatsoever remaineth besides is nothing worth.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Art of the School Divines in the Bible</i>.</p>
<p>The art of the School Divines, said Luther, with their speculations
in the Holy Scriptures, are merely vain and human reasonings, spun out
of their own natural wit and understanding, of which I have read much
in Bonaventura, but he had almost made me deaf. I fain would have
learned and understood out of that book how God and my sinful soul had
been reconciled together; but of that there was nothing to be found
therein. They talk much of the union of the will and understanding,
but all is mere phantasy and folly. The right and true speculation
is this: “Believe in Christ; do what thou oughtest to do in thy
vocation,” etc. This is the only practice in Divinity.
Also, <i>Mystica Theologia Dionysii</i> is a mere fable, and a lie,
like to Plato’s Fables. <i>Omnia sunt non ens, et omnia
sunt ens</i>—All is something, and all is nothing; and so he leaveth
all hanging in frivolous and idle sort.</p>
<p>True and upright Divinity consisteth in the practice, use, and exercise;
her foundation is Christ; she taketh hold by faith on his passion, death,
and resurrection. All those, said Luther, that concur not with
us, and have not this doctrine before their eyes, the same do feign
unto themselves but only a speculated Divinity, according to their carnal
sense and reason, and according as they use to censure in temporal causes;
for no man can divert them from these opinions, namely, “Whoso
doth good works, and liveth an honest and civil kind of life, the same
is an upright Christian, and he is well and safe;” but they are
therein far deceived; for this is the truth indeed, “Whoso feareth
God and trusteth in him, the same most surely will be well and safe
at last.”</p>
<p>Therefore, said Luther, these speculating Divines belong directly
to the devil in hell. They follow their own opinions, and what
with their five senses they are able to comprehend; and such is also
Origen’s divinity. But David is of another mind; he acknowledgeth
his sins, and saith, “<i>Miserere mei Domini</i>,” God be
merciful to me a sinner. At the hands of these sophisticated Divines,
God can scarcely obtain that he is God alone; much less can he find
this favour of them, that they should allow only him to be good and
just; nay, very hardly will they yield that he is an immortal God.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The Depths of the Bible.</i></p>
<p>The wise of the world, and the great ones, said Luther, understand
not God’s Word; but God hath revealed it to the poor contemned
simple people, as our Saviour Christ witnesseth, where he saith, “I
thank thee, O Father, Lord of heaven and earth, because thou hast hid
these things from the wise and prudent, and hast revealed them unto
babes,” etc.; from whence St. Gregory says well and rightly, that
the Holy Scripture is like a water, wherein an “elephant swimmeth,
but a little sheep goeth therein upon his feet.”</p>
<p>I remember a Fable, said Luther, which fitteth very well for these
times, and for this purpose, discoursed of before. A Lion, said
he, making a great feast, invited all the beasts thereunto, and with
them also he invited swine. Now, as all manner and sorts of dainties
were brought and set before the guests, the swine demanded if Brewer’s
grains might be had for them. Even so, in these days it is with
our Epicures; we Preachers bring and set before them in the Church the
most dainty and costly dishes, as Everlasting Salvation, Remission of
Sins, and God’s Grace; but they, like swine, cast up their snouts,
and root after Dollars, Crowns, and Ducats; and, indeed, said Luther,
“what should a cow do with nutmegs?” She would rather
content herself with oat-straw.</p>
<p>When we have God’s Word pure and clear, then we are secure,
we are negligent and regard it not, we think it will always so remain;
we do not watch and pray against the devil, who is ready to tear the
Word out of our hearts. It goeth with us as with travellers, who,
so long as they are on the right way, are secure and careless; but when
they go astray into woods or by-ways, then they are careful which way
to take, whether this or that way be the right: even so are we secure
by the pure doctrine of the Gospel; we are sleepy and negligent; we
stand not in God’s fear, nor defend ourselves with prayer against
the devil. But those that entertain errors are highly busied,
yea, they are very careful and diligent how to keep and maintain the
same.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the future Want of upright and true Preachers of God’s
Word.</i></p>
<p>In a short time, said Luther, will be such want of upright Preachers
and Ministers, that people would be glad to scratch out of the earth
these good and godly Teachers now living, if they might but get them;
then they will see what they have done in molesting and contemning the
Preachers and Ministers of God’s Word. Of Physicians and
Lawyers there are enough, if not too many, to serve the world; but a
country hath need of two hundred Ministers where one Lawyer is sufficient.
My most gracious Lord, said Luther, the Prince Elector of Saxony, hath
enough of twenty Lawyers in all his territories, but he must have near
six thousand Preachers and Ministers.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That People, out of mere Wilfulness, do set themselves against
God’s Word.</i></p>
<p>Had I known, said Luther, when I first began to write, what I now
see and find, namely, that people had been such enemies to God’s
Word, and so fiercely had set themselves against the same, truly I had
held my peace; for I never should have been so courageous as to have
fallen upon the Pope, and to have angered him, and almost the whole
Christian world with him. I thought at first that people had sinned
ignorantly, and out of human weakness, and not of set purpose and wittingly
to endeavour to suppress God’s Word; but it pleased God to lead
me on in the mouth of the cannon, like a bar-horse that hath his eyes
blinded, and seeth not who runneth upon him. Even so was I, as
it were, tugged by my hair to the office of preaching; but had I then
known what now I know, ten horses should scarce have drawn me to it.
Moses and Jeremiah also complained that they were deceived.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Archbishop of Mentz, one of the Spiritual Princes Electors,
his Censure of the Bible.</i></p>
<p>Anno 1530, at the Imperial Assembly at Augsburg, Albertus, Bishop
of Mentz, by chance had got into his hands the Bible, and for the space
of four hours he continued reading therein; at last, one of his Council
on a sudden came into his bed-chamber unto him, who, seeing the Bible
in the Bishop’s hand, was much amazed thereat, and said unto him,
“what doth your Highness with that book?” The Archbishop
thereupon answered him, and said, “I know not what this book is,
but sure I am, all that is written therein is quite against us.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the Bible is hated of the Worldly-wise and of the Sophists.</i></p>
<p>Doctor Ussinger, an Austin Friar, with me in the Monastery at Erfurt,
said once unto me, as he saw that I diligently read and affected the
Bible, “Brother Martin, what is the Bible? Let us,”
said he, “read the ancient Teachers and Fathers, for they have
sucked the juice and truth out of the Bible. The Bible is the
cause of all dissension and rebellion.”</p>
<p>This, said Luther, is the censure of the world concerning God’s
Word; therefore we must let them run on their course towards that place
which is prepared for them.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Errors which the Sectaries do hold concerning the Word
of God.</i></p>
<p>Bullinger said once in my hearing, said Luther, that he was earnest
against the sectaries, as contemners of God’s Word, and also against
those who attributed too much to the literal Word; for, said he, such
do sin against God and his almighty power, as the Jews did in naming
the ark “God.” But, said he, whoso holdeth a mean
between both, the same is taught what is the right use of the Word and
Sacraments.</p>
<p>Whereupon, said Luther, I answered him and said, “Bullinger,
you err: you know neither yourself nor what you hold; I mark well your
tricks and fallacies. Zuinglius and Œcolampadius likewise
proceeded too far in this your ungodly meaning; but when Brentius withstood
them, they then lessened their opinions, alleging they did not reject
the literal Word, but only condemned certain gross abuses. By
this your error,” said Luther to Bullinger, “you cut in
sunder and separate the Word and the Spirit; you separate those that
preach and teach the Word from God who worketh the same; you also separate
thereby the Ministers that baptize from God who commandeth it; and you
think that the Holy Ghost is given and worketh without the Word; which
Word, you say, is an external sign and mark that findeth the Spirit,
which already and before possesseth the heart. Insomuch, according
to your falsities, that if the Word findeth not the Spirit, but an ungodly
person, then it is not God’s Word; whereby you define and hold
the Word, not according to God who speaketh it, but according as people
do entertain and receive it. You will only grant that such is
God’s Word which purifieth and bringeth peace and life; but seeing
it worketh not in the ungodly, therefore it is not God’s Word.
You teach that the outward Word is like an object or a picture, which
signifieth and presenteth something; you measure the use thereof only
according to the matter, like as a human creature speaketh for himself;
you will not yield that God’s Word is an instrument through which
the Holy Ghost worketh and accomplisheth his work, and prepareth a beginning
to righteousness or justification. In these errors are you drowned,
so that you neither see nor understand yourselves.</p>
<p>“A man might vex himself to death against the devil, who, in
the Papists, is such an enemy to God’s Word. The devil seeth
and feeleth that the external Word and preaching in the Church doth
him great prejudice, therefore he rageth and worketh these errors against
the same; but I hope God ere long will look into it, and will strike
down the devil with these seducers.</p>
<p>“A true Christian,” said Luther, “must hold for
certain, and must say, That Word which is delivered and preached to
the wicked, to the dissemblers, and to the ungodly, is even as well
God’s Word as that which is preached to the good and godly upright
Christians. As also, the true Christian Church is among sinners,
where good and bad are mingled together. And that Word, whether
it produceth fruit or not, is nevertheless God’s strength, which
saveth all that believe thereon. And again, it will also judge
the ungodly, as St. John saith in chap. v., otherwise they might plead
a good excuse before God, that they neither ought to be nor could be
condemned; for then they might truly allege that they have not had God’s
Word, and so consequently could not receive the same. But,”
said Luther, “I say, teach and acknowledge that the Preacher’s
words, his absolutions, and the sacraments, are not his words nor works,
but they are God’s words, works, cleansing, absolving, binding,
etc.; we are but only the instruments, fellow-workers, or God’s
assistants, through whom God worketh and finisheth his work. We,”
said Luther to Bullinger, “will not endure these your metaphysical
and philosophical distinctions and differences, which merely are spun
and hammered out of human and natural sense and reason. You say,
It is a man that preacheth, that reproveth, that absolveth, comforteth,
etc., and that the Holy Ghost worketh; you say, likewise, the Minister
baptiseth, absolveth, and administereth the sacraments, but it is God
that cleanseth the hearts, and forgiveth sins, etc. Oh, no,”
said Luther, “but I conclude thus: God himself preacheth, threateneth,
reproveth, affrighteth, comforteth, absolveth, administereth the sacraments,
etc. As our Saviour Christ saith, ‘Whoso heareth you, heareth
me; and what ye loose on earth shall be loosed in heaven,’ etc.
Likewise, ‘It is not you that speak, but the spirit of your Father
which speaketh in you.’”</p>
<p>“I am sure and certain,” said Luther, “when I go
up to the pulpit, or to the cathedral, to preach or read, that it is
not my word which I speak, but my tongue is the pen of a ready writer,
as the Psalmist saith. God speaketh in the Prophets and men of
God, as St. Peter in his Epistle saith: ‘The holy men of God spake
as they were moved by the Holy Ghost.’ Therefore we must
not separate nor part God and man according to our natural reason and
understanding. In like manner, every hearer must conclude and
say, I hear not St. Paul, St. Peter, or a man speak; but I hear God
himself speak, baptize, absolve, excommunicate, and administer the holy
sacrament of the Lord’s Supper, etc.”</p>
<p>Bullinger, attentively hearkening to this discourse of that holy
man, Luther, fell down flat on his face to the ground, and uttered these
words following: “Oh, happy be the time that brought me hither
to hear the divine discourse of this man of God” (Martin Luther),
“a chosen vessel of the Lord to declare his truth! And now
I abjure and utterly renounce these my former errors, finding them convinced
and beaten down through God’s infallible Word which out of his
divine mouth” (Martin Luther), “hath touched my heart, and
won me to his glory.” After he had uttered these words lying
on the ground, he arose and clasped his arms about Luther’s neck,
both of them shedding joyful tears.</p>
<p>Ah, God! said Luther at that time, what an unspeakable comfort a
poor, weak, and sorrowful conscience might have and receive, if it could
but believe that such words and comforts were the words and comforts
of God himself, as in truth they are; therefore we conclude, short and
round, that God through the Word worketh, which is an instrument whereby
we are instructed to know him in heart, as by this present and happy
example of the conversion of this our loving brother, Bullinger, we
apparently see and find.</p>
<p>But whereas, said Luther, the Word produceth not fruit everywhere
alike, but worketh severally, the same is God’s judgment, and
his secret will, which from us is hid; we ought not to desire to know
it. For “the wind bloweth where it listeth,” as Christ
saith; we must not grabble nor search after the same.</p>
<p>If, said Luther, I were addicted to God’s Word at all times
alike, and always had such love and desire thereunto as sometimes I
have, then should I account myself the most blessed man on earth.
But the loving Apostle St. Paul failed also thereof, as he complains
with sighs of heart, saying, “I see another law in my members,
warring against the law of my mind,” etc. Should the Word
be false because it bringeth not always fruit? Truly this art
of determining and knowing the Word hath been in great danger from the
beginning of the world, and hath endured much: few people there are
that can hit it, except God, through his Holy Spirit, teacheth it them
in their hearts. The Sectaries understand not the strength of
God’s Word. I do wonder, said Luther, that they do write
and teach so much of God’s Word, seeing they so little regard
the same.</p>
<p>Ferdinand, Prince Elector of Saxony, used to say he had well discerned
that nothing could be propounded by human reason and understanding,
were it never so wise, cunning, or sharp, but that a man, even out of
the selfsame proposition, might be able to confute and overthrow it;
but God’s Word only stood fast and sure, like a mighty wall which
neither can be battered nor beaten down.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Which are the best Preachers and the best Hearers.</i></p>
<p>I, said Luther, esteem those to be the best Preachers which teach
the common people and youth most plainly and simply, without subtlety,
screwed words, or enlargements. Christ taught the people by plain
and simple parables. In like manner, those are the best Hearers
that willingly do hear and believe God’s Word simply and plainly,
and although they be weak in faith, yet so long as they doubt not of
the doctrine they are to be holpen forward; for God can and will bear
with weakness if it be but acknowledged, and that we creep again to
the Cross and pray to God for grace, and amend ourselves.</p>
<p>David saith, “I hate them that imagine evil things, but thy
law do I love,” and will show therewith that we ought diligently
to regard the strength of the Word of God, and not to contemn it, as
the enthusiasts do, for God will deal with us by such means, and by
the same will also work in us. Therefore the ancient Fathers say
well touching this point, namely, that we ought not to look to the person
baptizing or ministering the Sacrament, but we must look to God’s
Word.</p>
<p>Our Lord God electeth from hearts, to whom he revealeth his Word,
and therewithal he giveth them mouths to speak it; preserveth and maintaineth
it, not by sword, but through his Divine Power.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That we ought to direct all our Actions and Lives according to
God’s Word.</i></p>
<p>God, said Luther, hath his measuring-lines, and his canons, which
are called the Ten Commandments; they are written in our flesh and blood.
The contents of them is: “What thou wouldest have done to thyself,
the same thou oughtest also to do to another.” For God presseth
upon that point, and saith, “Such measure as thou metest, the
same shall be measured to thee again.” With this measuring-line,
or measure, hath God marked the whole world. They that live and
do thereafter, well it is with them, for God doth richly reward them
in this life; and a Turk or a Heathen may as well be partaker of such
rewards as a Christian.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Where God’s Word is loved, there dwelleth God.</i></p>
<p>Upon these words of Christ, “If a man loveth me, he will keep
my Word, and my Father will love him, and we will come unto him, and
make our abode with him,” I say thus, said Luther: Heaven and
earth, the castles and palaces of all Emperors, Kings, and Princes,
are no way sufficient to make a dwelling-place for God; yet, in a silly
human creature that keepeth his Word he will dwell. Isaiah calleth
heaven his “seat,” and earth his “footstool,”
but not his dwelling; therefore, when we long to seek after God, we
shall be sure to find him with them that hear and keep his Word, as
Christ saith, “He that keepeth my Word, I will come and dwell
with him.”</p>
<p>A man could not speak more simply and childishly than Christ spake,
and yet he confounded therewith all the wisdom of the worldly-wise.
To speak in such a manner, said Luther, is not <i>in sublimi, sed humili
genere</i>: if I should teach a child, I would teach him in this sort:
“He that loves me, will keep my Word.” Here we see
that Christ saith not, Abstain from flesh, from marrying, from housekeeping,
etc., as the Papists teach, for that were even to invite the devil and
all his fellows to a feast.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That true and upright Christians are ready to suffer Death and
all manner of Torments for the Gospel’s sake, but Hypocrites do
shun the Cross.</i></p>
<p>Not long since, said Luther, I invited to my table, at Wittemberg,
an Hungarian Divine, named Matthias de Vai, who told me that, as he
came first to be a Preacher in Hungary, he chanced to fall out with
a Papistical Priest. Now, he was complained of by that Priest
to a Friar that was brother to the Vaivoda, or Governor of Buda, and
they were both summoned to appear before him. The one much accusing
the other, insomuch that the Friar could not reconcile nor take up the
controversy between them, at last, and after long debate, the Friar
said, “I know a way soon to discover the truth of this cause,”
and commanded that two barrels of gunpowder should be set in the midst
of the market-place at Buda, and said unto the parties, “He that
will maintain his Doctrine to be right, and the true Word of God, let
him sit upon one of these barrels, and I will give fire unto it, and
he that remaineth living and unburned, his Doctrine is right.”
Then Matthias de Vai leaped presently upon one of the barrels and sat
himself down thereon; but the Papist Priest would not up to the other
barrel, but slunk away. Then the Friar said, “Now I see
and know that the Faith and Doctrine of Matthias de Vai is the right,
and that our Papistical Religion is false.” And thereupon
he punished and fined the Papist, with his assistants, for wronging
De Vai, in four thousand Hungarian ducats, and compelled him for a certain
time to maintain one hundred soldiers at his own charge; but he licensed
Matthias de Vai openly to preach the Gospel. The Friar himself,
recanting his religion, was converted and became a Protestant; whereupon
Luther said, Never yet would any Papist burn for religion, but our people
go with joy to the fire, as heretofore hath been well seen on the holy
Martyrs.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>By what God preserveth his Word.</i></p>
<p>God will keep his Word, said Luther, through the writing-pen upon
earth; the Divines are the heads or quills of the pens, but the Lawyers
are the stumps. If, now, the world will not keep the heads and
quills—that is, if they will not hear the Divines—then they
must keep the stumps—that is, they must hear the Lawyers, who
will teach them manners.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That in Causes of Religion we must not judge according to human
Wisdom, but according to God’s Word.</i></p>
<p>When the Pope and Emperor, said Luther, cited me to appear at Worms,
Anno Domini 1521, at the Imperial Assembly, they pressed and earnestly
advised me to refer the determining of my cause to his Imperial Majesty;
but I answered the three spiritual Electors, Maintz, Tryer, and Cologne,
and said, “I will rather surrender up to his Majesty his letters
of safe-conduct which he hath given me than to put this cause to the
determining of any human creature whatsoever.” Whereupon
my master, the Prince Elector of Saxony, said also unto them, “Truly
no man could offer more.” But as they still insisted and
urged me touching that point, I said, I did not dare to presume, without
great danger of running myself into God’s wrath, and of the loss
of my soul’s health, to refer this Cause, which is none of mine,
but God’s Cause, to the censure of earthly counsel; for the same,
before all ages, hath been had in consultation, hath been determined,
censured, concluded, and confirmed by the great Council in Heaven, to
be and remain the infallible, most certain and true Word of the High
Majesty of God; and therefore altogether needless, yea, most presumptuous
now it were, either to receive or to deliver it to the determination
and censure of human and natural sense, wit, and wisdom, which is subject
to nothing more than to error, especially in and concerning God’s
Word and divine matters. And I told them flat and plain, I would
rather expose myself to endure all the torments that this world, flesh,
and the devil were able to devise and prepare than to give my consent
thereunto.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That in former Times it was dangerous studying the Holy Scriptures.</i></p>
<p>In times past, as also in part of our time, said Luther, it was dangerous
studying, when divinity and all good arts were contemned; and when fine,
expert, and prompt wits were plagued with sophistry. Aristotle,
the Heathen, was held in such repute and honour, that whoso undervalued
or contradicted him was held, at Cologne, for the greatest heretic;
whereas they themselves understood not Aristotle. The Sophists
did much more darken Aristotle than illustrate him; like as that Friar
did, who wasted two whole hours in a sermon about Christ’s Passion,
and concerning this question: <i>Utrùm quantitas realiter distincta
sit à substantia</i>—whether the quantity in itself were
divided from the substance? He showed this example, and said,
“My head might well creep through, but the bigness of my head
could not;” insomuch that, like an idiot, he divided the head
from the bigness thereof. A silly grammarian might easily have
solved the same, and said, The bigness of the head, that is, the big
or great head.</p>
<p>With such and the like fopperies were petty brains troubled, said
Luther, and were instructed neither in good arts nor in divinity.
Antipho, Chusa, Bovillus, and others were likewise miserably molested
and plagued about bringing a thing which was round into four square,
and to compare a straight line with a crooked. But we, God be
praised, have now happy times; and it were to be wished that the youth
made good use thereof, and spent their studying diligently in such arts
as at this time are green, and flourish.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the Jews have better Teachers and Writers of the Holy Scriptures
than the Gentiles.</i></p>
<p>When I read in the Psalter, said Luther, I do much admire that David
had such a spirit. Oh, what high enlightened people were among
the Jews! This David was a married man; he was a king, a soldier,
and a preacher; he was busy in temporal affairs, yet nevertheless he
wrote such an excellent surpassing book. The New Testament was
written also by men that were Jews, and the Apostles themselves were
Jews: God would signify thereby that we should adore his Word, we should
preciously esteem thereof, reverence, and love the same. We Gentiles
have no book that ruleth in the Church, therefore we are not comparable
to the Jews; from hence it is that St. Paul maketh a very fine distinction
or difference between Sarah and Hagar, and the two sons, Isaac and Ishmael.
Hagar was also a wife, but nothing near like Sarah; therefore it is
a great pride, presumption, and wilfulness of the Pope, in that he,
being but a human creature, will presume, without Scripture, to set
himself against the Scripture, and will exalt himself above the same.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of Luther’s Complaint of the Multitude of Books</i>.</p>
<p>The multitude of books, said Luther, is much to be lamented; no measure
nor end is held in writing; every one will write books; some out of
ambition to purchase praise thereby, and to raise them names; others
for the sake of lucre and gain, and by that means further much evil.
Therefore the Bible, by so many comments and books, will be buried and
obscured, so that the Text will be nothing regarded. I could wish
that all my books were buried nine ells deep in the ground, for evil
example’s sake, in that every one will imitate me with writing
many books, thereby to purchase praise. But Christ died not for
the sake of our ambition and vain-glory, but he died only to the end
that his name might be sanctified.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God’s Word will not be truly understood without Trials
and Temptations.</i></p>
<p>I, said Luther, did not learn my divinity at one only time, but I
was constrained to search deeper and deeper, to which my temptations
brought me; for no man, without trials and temptations, can attain to
the true understanding of the Holy Scriptures. St. Paul had a
devil that beat him with fists, and with temptations drove him diligently
to study the Holy Scripture. I, said Luther, had cleaving and
hanging on my neck the Pope, the Universities, all the deep-learned,
and with them the devil himself; these hunted me into the Bible, where
I diligently read, and thereby, God be praised, at length I attained
to the true understanding of the same. Without such a devil, we
are but only speculators of divinity, and according to our vain reasoning
we dream that so-and-so it must be, as the Monks and Friars in monasteries
do. The Holy Scripture of itself is certain and true enough; but
God grant me the grace that I may catch hold on the right use thereof;
for when Satan disputeth with me in this sort, namely, whether God be
gracious unto me or no? then I must not meet him with this text: “Whoso
loveth God with all his heart, with all his soul, and with all his strength,
the same shall inherit the kingdom of God;” for then the devil
presently objecteth, and hitteth me in the teeth, and saith, “Thou
hast not loved God with all thy heart,” etc., which, indeed, is
true, and my own conscience therein witnesseth against me; but at such
a time I must arm myself and encounter him with this text, namely: “That
Jesus Christ died for me, and through him I have a gracious God and
Father; Christ hath made an atonement for me,” as St. Paul saith,
“He is of God given unto us for wisdom, for righteousness, for
holiness, and for redemption.”</p>
<p>Tyrants, sectaries, seducers, and heretics do nothing else but drive
us into the Bible, to make us read more diligently therein, and with
more fervency to sharpen our prayers.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Advice of the Bishop of Salzburg, how to qualify the Controversy
between the Protestants and Papists, propounded to Luther shortly before
his Death; touching which, Luther discoursed as followeth:</i></p>
<p>At the Imperial Assembly at Augsburg, in the year 1530, the Bishop
of Salzburg said unto me, “Four ways and means there are to make
a reconciliation or union between us and you Protestants. One
is, that ye yield unto us. To that you say you cannot. The
second is, that we yield unto you; but that we will not do. The
third is, that the one party, by force, should be compelled to yield
to the other; but thereupon a great combustion and tumult might be raised.
Therefore the fourth way or means were to be applauded and used, namely,
that now being here assembled together, the one party should strive
to thrust out the other, and that party which shall have the advantage,
and be the stronger, the same should put the other party into a bag
and expel them.” Whereupon I, said Luther, answered him
and said, “This, indeed, were a very substantial course to settle
unity and peace, wonderful wisely considered of, found out and expounded
by such a holy and Christian-like Bishop as you are.” And
thereupon I took letters out of my pocket, which shortly before I had
received from Rome, and gave the same to the Bishop to read, which letter
related a pretty passage that fell out there five weeks before, between
some Cardinals and the Pope’s Fool, written as followeth:—</p>
<p>The said Cardinals had been in serious consultation how, and by what
means, the Protestants in Germany might be convinced touching their
error, and suppressed; but they saw the difficulty of it, in that the
Protestants, in their books and writings, powerfully against the Papists,
cited the sacred Scripture, and especially they opposed and withstood
them with the doctrine of St. Paul, which were great blocks in the Papists’
way, insomuch that they found it a business not so easily to be accomplished.
Then said the Fool unto the Cardinals, “I know how to give you
herein an advice, whereby you easily may be rid and quitted of St. Paul,
that his doctrines shall not be approved of; as thus: The Pope,”
said the Fool, “hath power to make Saints; therefore let St. Paul
be taken out of the number of the Apostles, and preferred to be a Saint,
as then his <i>dicta</i>, or sayings, which are against you, shall no
more be held for apostolical.” “This and your proposition,”
said Luther to the Bishop, “are of equal value.”</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF GOD’S WORKS.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>That human Sense and Reason cannot comprehend nor understand God’s
Works.</i></p>
<p>In all things, and in the least creatures, yea, also in their members,
God’s almighty power and great wonderful works do clearly shine.
For what man, how powerful, wise, and holy soever, can make out of one
fig, a fig-tree or another fig? or, out of one cherry-stone, can make
a cherry or a cherry-tree? or what man can know how God createth and
preserveth all things and maketh them grow?</p>
<p>And truly we find and see printed the Holy Trinity in all good arts
and creatures, as the almighty power of God the Father, the wisdom of
God the Son, and the goodness of God the Holy Ghost. Neither can
we conceive or know how the apple of the eye doth see, or how understanding
words are spoken distinctly and plainly when only the tongue is moved
and stirred in the mouth, all which are natural things, as we daily
see and act. How then should we be able to comprehend or understand
the secret counsel of God’s Majesty, or search it out with our
sense, wit, reason, or understanding?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That no Man understands God’s Works.</i></p>
<p>No man, said Luther, is able to imagine, much less to understand,
what God hath done, and still doth without ceasing. Although we
laboured and sweated blood to write but only three lines in such manner
as St. John did write, yet were we never able to perform it. What,
then, should we any way admire or wonder at our wisdom? I, for
my part, said Luther, will be a fool, and will yield myself captive.</p>
<p>When one asked where God was before Heaven was created, St. Austin
made answer thereunto and said, He was in himself. And as another,
said Luther, asked me the same question, I said, He was building Hell
for such idle, presumptuous, fluttering spirits and inquisitors.
After he had created all things, he was everywhere, and yet he was nowhere;
for I cannot fasten nor take hold of him without the Word. But
he will be found there where he hath bound himself to be. The
Jews found him at Jerusalem by the Throne of Grace (Exodus xxv.).
We find him in the Word and Faith, in Baptism and Sacraments; but in
his Majesty he is nowhere to be found.</p>
<p>It was a special grace in the Old Testament, when God bound himself
to a certain place where he would be found, namely, in that place where
the Tabernacle was, towards which they prayed; as first in Shiloh and
Shechem, afterwards at Gibeon, and lastly at Jerusalem in the Temple.</p>
<p>The Greeks and Heathens in after-times, said Luther, did imitate
the same, and did build temples for their idols in certain places, as
at Ephesus for Diana, at Delphos for Apollo, etc. For where God
built a church, there the devil would also build a chapel. They
imitated the Jews also in this, namely, that as the most holy was dark
and had no light, even so and after the same manner did they make their
places dark where the devil made answer, as at Delphos and elsewhere.
In such sort is the devil always God’s ape.</p>
<p>But, said Luther, whereas the most holy must be dark, the same did
signify that the Kingdom of Christ no other way was to be taken hold
of and fastened, but only by the Word and by Faith.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the Superfluity of temporal Wealth doth hinder the Faith.</i></p>
<p>God, said Luther, could be rich soon and easily if he would be more
provident, and would deny us the use of his creatures. If he would
but keep back the sun, that it should not shine, or lock up the air,
detain the water, or quench out the fire—ah! then would we willingly
give all our money and wealth to have the use of his creatures again.</p>
<p>But seeing God so liberally heapeth his gifts upon us, we therefore
will claim them as by right, in despite of him, and let him deny them
us if he dare. Therefore the unspeakable multitude of his innumerable
benefits do hinder and darken the faith of the believers, much more
of the ungodly.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God doth purchase nothing but Unthankfulness with his Benefits.</i></p>
<p>God giveth sun and moon, said Luther, stars and elements, fire and
water, air and earth, and all creatures; body and soul, and all manner
of maintenance, of fruits, grain, corn, wine, and all that is profitable
for the preserving of this temporal life; and, moreover, he giveth unto
us his all-saving Word, yea, himself he giveth unto us.</p>
<p>But, said Luther, what getteth God thereby? Truly nothing else
than that he is wickedly blasphemed; yea, that his only Son is pitifully
scorned, contemned, and hanged on the gallows; his servants plagued,
banished, persecuted and slain. This is the thanks that he hath
for his Grace, for creating, for redeeming, sanctifying, nourishing,
and for preserving us: such a seed, fruit, and godly child is the world.
Oh, woe be to it!</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of God’s Power in our Weakness.</i></p>
<p>God, said Luther, placeth his highest office very wonderfully; he
commits it to preachers that are poor sinners and beggars, who do utter
and teach it, and very weakly do thereafter, or live according to the
same.</p>
<p>Thus goeth it always with God’s power in our weakness; for
when he is weakest in us, then is he strongest.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Howsoever God dealeth with us, it is always unacceptable.</i></p>
<p>How, said Luther, should God deal with us? Good days we cannot
bear, evil we cannot endure. Giveth he riches unto us? then are
we proud, so that no man can live by us in peace; nay, we will be carried
upon hands and shoulders, and will be adored as gods. Giveth he
poverty unto us? then are we dismayed, we are impatient, and murmur
against him. Therefore nothing were better for us than soon to
be conveyed to the last dance, and covered with shovels.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the acknowledging of Nature.</i></p>
<p>Adam had no need of books, said Luther, for he had the Book of Nature;
and all the Patriarchs and Prophets, Christ and his Apostles, do cite
much out of that book; as, touching the sorrows of women bearing children,
of the fellowship and community of the members of man’s body,
as St. Paul relateth such parables, and saith that one member cannot
miss another: if the eyes did not see, whither then would the feet go?
how would they stumble and fall? If the hands did not fasten and
take hold, how then should we eat? If the feet went not, where
then would the hands get anything? Only the maw, that lazy drone,
lies in the midst of the body, and is fatted like a swine. This
parable, said Luther, teacheth us that mankind should love one another;
as also the Greeks’ pictures do teach concerning two men, the
one lame and the other blind, who showed kindness the one to the other,
as much as in them lay. The lame guided the blind in the way,
which else he neither knew nor saw, and the blind carried the lame,
that else could not go; so that they both were helped and came forward.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of God’s Goodness, if we could but trust unto him.</i></p>
<p>Once, towards evening, came flying into Luther’s garden two
birds, and made a nest therein, but they were oftentimes scared away
by those that passed by. Then said Luther, O ye loving pretty
birds! fly not away; I am heartily well contented with you, if ye could
but trust unto me. Even so it is with us: we neither can trust
in God, who, notwithstanding, showeth and wisheth us all goodness.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God made all Things for Mankind.</i></p>
<p>God’s power is great, said Luther, who holdeth and nourisheth
the whole world, and maintaineth it; and it is a hard article where
we say and acknowledge, “I believe in God the Father.”
He hath created all things sufficiently for us. All the seas are
our cellars, all woods are our huntings; the earth is full of silver
and gold, and of innumerable fruits, which are created all for our sakes,
and the earth is a corn-house and a larder for us, etc.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God’s creatures are used, or rather abused, for the
most part by the Ungodly.</i></p>
<p>The wicked and ungodly, said Luther, do enjoy and use the most part
of God’s creatures; for the tyrants have the greatest power, lands,
and people in the world; the usurers have the money; the farmers have
eggs, butter, corn, barley, oats, apples, pears, etc.; but good and
godly Christians must suffer, be persecuted, must sit in dungeons where
they can see neither sun nor moon, must be thrust out into poverty,
must be banished, and plagued, etc. But certainly it must be better
one day; it cannot always so remain; let us have but patience, and steadfastly
remain by the pure doctrine, and, notwithstanding all this misery, let
us not fall away from the same.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God, and not Money, preserves the World.</i></p>
<p>God only, said Luther, and not money and wealth, maintains and preserves
the world; for riches and much money do make proud and lazy people:
as at Venice, where the richest people are, a horrible dearth fell among
them in our memory, so that they were driven to call upon the Turks
for help, who sent twenty-four galleys laden with corn, all which, as
they almost were arrived, went down into the sea and sank before their
eyes.</p>
<p>Therefore, said Luther, great wealth and money cannot still the hunger,
but rather occasioneth more dearth; for where rich people are, there
it is always dear, and things are at high rates. Moreover, money
maketh no man right merry, but much more pensive and full of sorrow;
for they are thorns which do prick people, as Christ calls riches; yet
is the world so mad that they will set thereupon all their joy and felicity.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God’s corporeal Gifts are but little regarded.</i></p>
<p>One evening, Luther saw cattle going in the fields, in a pasture,
and said: Behold, there go our preachers, our milk-bearers, butter-bearers,
cheese and wool-bearers, which do daily preach unto us the faith towards
God, that we should trust in him, as in our loving Father; he careth
for us, and will maintain and nourish us.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God nourisheth all the Beasts.</i></p>
<p>No man, said Luther, can account the great charges which God is at
only in maintaining the birds and such creatures, which in a manner
are nothing or little worth. I am persuaded, said he, that it
costeth God yearly more to maintain only the sparrows than the yearly
revenue of the French King amounteth unto. What then shall we
say of all the rest of his creatures?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God is skilful in all Manner of Trades.</i></p>
<p>God, said Luther, is skilful in all occupations and trades, in a
most perfect and excellent manner; for, like a skilful tailor, he makes
such a coat for the stag, which he wears nine hundred years together,
and of itself it is not torn; also, like a good shoemaker, he gives
him shoes on his feet, that last longer than the stag himself, etc.</p>
<p>God gives this world, with all his works, to those people who, as
he knows before, will anger, contemn, and blaspheme him. What,
then, may we think, will he give to those that through faith are justified,
and do know that they, so justified, shall live and remain with him
everlastingly?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God will be praised in all Languages.</i></p>
<p>“All that hath breath, praise the Lord,” saith the Psalm;
thence it followeth that in all and every language, speeches, and tongues
we should preach and praise the Lord. Why then, said Luther, have
the Pope and the Emperor forbidden to sing and pray in the German tongue?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God is willing we should make use of his Creatures.</i></p>
<p>Our loving Lord God is willing that we eat, drink, and be merry,
and make use of his creatures, for therefore he hath created them.
He will not have that we should complain, as if he had not given sufficient,
or that he could not maintain our poor carcases; only that we do acknowledge
him for our God, and thank him for his gifts.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God fills the Bellies of the Ungodly, but he gives the Kingdom
of Heaven to the Good and Godly.</i></p>
<p>We believe, said Luther, that God will give to us no better things
than he giveth to the rich ungodly wretches in this world, to whom he
gives an overplus, and the fill of good wine, money, wealth, power,
honour, and all things that they would have or can desire. But
the best wealth and treasure, which they do not desire, he denies them,
namely, himself. But he that hath not God, let him have else what
he will, so is he, notwithstanding, more miserable than was Lazarus,
that lay at the rich man’s gate and was starved to death.
But it will go even so with them as it went with the glutton, that they
everlastingly must hunger and want, and shall not have in all their
power so much as the least drop of water, etc.</p>
<p>If, then, said Luther, the almighty and liberal God in such wise
doth heap blessings upon his worst enemies and blasphemers, with all
manner of temporal goods and wealth, and gives to some also kingdoms,
principalities, etc., then may we, that are his children, easily conceive
what he will give unto us, who, for his sake must suffer—yea,
what he hath already given us. He hath given unto us his only-begotten
Son, and with him hath bestowed all things upon us, so that through
him we are God’s children, and also heirs of his celestial treasure,
and are co-heirs with Christ according to hope.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Court Cards.</i></p>
<p>God regards ungodly great Potentates, Kings, and Princes even as
children regard playing at cards. While they play, and have good
cards, they hold them in their hands; then, afterwards, when they have
bad cards, they are weary of them, and throw them under the bench.
Just so doth God with great Potentates. While they are in the
government, and rule well, he holds them for good; but so soon as they
do exceed, and govern ill, then he throws them down from their seat,
as Mary sings, and there he lets them lie. <i>Ut Regem Daniœ</i>.</p>
<p>The Queen of Denmark, that was sister to the Emperor Charles and
King Ferdinand, died at that time when her husband, King Christian,
was taken prisoner, who was kept in prison twenty years. And his
son, who was the only heir of the kingdom, and was in the Court of the
Emperor, died also at the Imperial Diet held at Ratisbon the same year,
1541. God hath taken up and gathered together a fine and glorious
game at cards, all of mighty Potentates, as Emperors, Kings, Princes,
etc.; they scuffle and fight one with another; touching which, said
Luther, I could show many examples done in our time, etc.</p>
<p>“The Pope,” said Melancthon, “for the space of
these certain hundred years, hath been held for the principal Head of
all Christendom. When he did but wink or hold up one finger, so
must the Emperors, Kings, and Princes have humbled themselves and feared;
insomuch that he was Lord of all Lords, King of all Kings on earth;
yea, he was an earthly god. But now comes Almighty God, throws
down the Pope, and wins that great king with the ace (Luther), and there
he lies. This is God’s government, as Mary sings in her
Magnificat: <i>Deposuit potentes</i>—He puts down the mighty from
their seat, etc.</p>
<p>“If I were rich,” said Melancthon, “I would have
artificially made me a game at cards, and a chess-board all of gold
and silver, in a remembrance of God’s game at cards, which are
all great and mighty Emperors, Kings, and Princes, where he always thrusteth
one out through another. N. is the four of diamonds, the Pope
is the six of diamonds, the Turk is the eight of diamonds, the Emperor
is the king in the game.</p>
<p>“At last comes our Lord God, divides the game, beats the Pope
with Luther (he is the ace). But the Pope is not yet quite dead;
Christ hath begun to slay him with the spirit of his mouth, so that
he is dead in the hearts of believing Christians. I hope it is
almost come so far that, in less than two hundred years, God will quite
make an end of him, and of that antichristian idolatry, by his glorious
coming.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Whoso from his Heart can humble himself before God, he hath gained.</i></p>
<p>Whoso can earnestly humble himself from his heart before God, he
hath gained. For God can do nothing but to be merciful towards
them that humble themselves. For if God should always be stern
and angry, so should I, said Luther, be afraid of him as of the executioner.
And seeing that I must stand in fear of the Pope, of the Emperor, of
the Papistical Bishops, and of other tyrants, which are God’s
enemies, to whom then should I fly and take my refuge, if I should also
be afraid of God?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That God preserves Nurture and Discipline.</i></p>
<p>God’s works and actions will be where good nurture and discipline
is maintained, especially in wars, where a good government is settled;
otherwise it goeth strangely, dissolutely, and ill, as in this time
we see too well.</p>
<p>When God will confound the wisdom of the wise, he makes them first
mad and furious in their proceedings, as he dealt with the Popish Princes
and Bishops at the Imperial Diet held at Augsburg.</p>
<p>Let the adversaries rage and swell their fills, said Luther, and
as long as they can. God hath set the sea her bounds; he suffers
the same to beat and rage with her waves, as if they would over-run,
cover, and drown everything; yet, notwithstanding, they must not pass
the shore and banks, although God keeps the waters in their compass,
not with iron, but with weak walls of sand. This discourse Luther
held at that time when letters were written unto him from the Assembly
at Frankfort, concerning the Papists, with their practices and exploits,
intending to fall upon the Protestants in all parts.</p>
<p>The second Psalm, said Luther, is one of the best Psalms. I
love that Psalm with my heart. It strikes and slashes valiantly
amongst the Kings, Princes, Counsellors, Judges, etc. If it be
true what this Psalm saith, then are the allegations of the Papists
stark lies. If I were as our Lord God, and had committed the government
to my son, as he hath done to his Son, and that these angry gentlemen
were so disobedient as they now are, I would, said Luther, throw the
world into a lump.</p>
<p>Mary, the poor child-maid of Nazareth, also combateth with these
great Kings, Princes, etc., as she sings, “He hath put down the
mighty from their seat,” etc. No doubt, said Luther, she
had an excellent undaunted voice. I, for my part, dare not sing
so. The tyrants say, “Let us break their bonds asunder.”
What that is, said he, present experience teacheth us; for we see how
they drown, how they hang, burn, behead, strangle, banish, and torture;
and all this they do in despite of God. “But he sits above
in heaven, and laugheth them to scorn.” If, said Luther,
God would be pleased to give me a little time and space, that I might
expound a couple of small Psalms, I would bestir myself so boldly that,
Samson-like, I would take all the Papists away with me.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>By reason of our stiff-necked Hardness, God must be both harsh
and good too.</i></p>
<p>I was, said Luther, very lately sharply reprimanded and taxed by
a Popish flattering Courtier, a Priest, because with such passion I
had written, and so vehemently had reproved the people. But I
answered him and said, “Our Lord God must first send a sharp pouring
shower, with thunder and lightning, and afterwards cause it mildly to
rain, as then it wetteth finely through. In like manner, a willow
or a hazel wand I can easily cut with my trencher-knife, but for a hard
oak a man must have and use axes, bills, and such-like, and all little
enough to fell and to cleave it.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>What that is, God is nothing, and yet he is all Things.</i></p>
<p>Plato, the Heathen, disputed of God, that God is nothing, and yet
he is all things; him followed Dr. Eck, and the Sophists, who understood
nothing thereof, as their words do show, which no man could understand.
But, said Luther, we must understand and speak of it in this manner:
God is incomprehensible and invisible, therefore what may be seen and
comprehended, that is not God. And thus a man may speak also in
another manner and wise: As God is either visible or invisible; visible
he is in his Word and Works, but where his Word and Works are not, there
a man should not desire to have him, for he will be found nowhere else
than where he hath revealed himself. But these and such-like will
find and take hold of him with their speculations, so that instead of
God they take hold of the devil, and find him, for he will be also a
god. But I do truly admonish and warn every one that they abstain
from such speculations, and not to flutter too high, but remain by the
manger, and by the swaddling-clothes wherein Christ doth lie (in the
Holy Scriptures), “in whom dwelleth all the fulness of the Godhead
bodily,” as St. Paul saith (Col. ii.). There a man cannot
fail of God, but finds and hits upon him most certainly. I would
willingly that this rule might be observed after my death, namely: Human
comfort and Divine comfort are of two sorts: human comfort consisteth
in external visible help, which a man may see, hold, and feel; but Divine
comfort consisteth only in words and promises, where there is neither
seeing, hearing, nor feeling.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That Children are God’s special Blessings and Creatures.</i></p>
<p>Dr. Jonas, inviting Luther to a dinner, had caused a bough, with
ripe cherries, to be hung up over the table where they dined, in remembrance
of the creation, thereby to put his guests in mind to praise the glorious
God in his blessing and creating such fruits, etc. But Luther
asked him why he did not rather remember the same by his children that
were the fruit of his body. For, said he, they surpass and are
far more excelling creatures of God than all the fruits of trees.
By them we see God’s Power, Wisdom, and Art, who hath made them
all out of nothing, hath given them in one year life and all members,
so exquisitely hath created and will maintain and preserve them.
Yet, notwithstanding, we do not much regard it; nay, we are in such
gifts of God blind and covetous, as commonly it falleth out that people
when they have got children grow worse and more covetous; they rake
and rend all they can, to the end enough may be left for their children.
They do not know that before a child comes to the world, and is born,
it hath its lot; and already is ordained and determined what and how
much it shall have, and what shall be thereout. In the state of
matrimony we learn and find that begetting and bearing of children stands
and consists not in our wills and pleasures, for the parents can neither
see nor know whether they be fruitful or no, nor whether God will give
them a son or a daughter. All this is done without our ordaining,
thinking, or foreknowledge. My father and mother did not think
that they should have brought a superintendent into the world; it is
only God’s Creation which we cannot rightly understand nor conceive.
I believe, said Luther, that in the life to come we shall have nothing
else to do than to meditate of our Creator, and of his celestial creatures,
and wonder at the same.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF THE NATURE OF THE WORLD.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>Of the World, and of the Manner thereof.</i></p>
<p>The world, said Luther, will neither have nor hold God for God, nor
the devil for the devil. And if a man were left to himself, and
should be suffered to do after his own kind and nature, then would he
willingly throw our Lord God out at the window; for the world regards
God nothing at all, as the Psalm saith, <i>Dixit impius in corde suo,
non est Deus</i>. On the contrary, the god of the world is riches,
pleasure, and pride, wherewith they abuse all the creatures and gifts
of God.</p>
<p>The Monks and Friars, in times past, boasted much of their contemning
of the world, and they made use of that speech of St. Paul (Rom. xii.),
“Be not conformed to this world;” from whence they would
touch no money, as if it were against God to make use of riches, money,
and wealth; whereas St. Paul and the whole Scriptures forbid but only
the abuse of heart, wicked lust, desire, and inclination; as there is
ambition, incontinency, revenge, etc., which lusts do hang on the world;
yea, they altogether flow and flourish.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Manner of People in Eating.</i></p>
<p>We have the nature and manner of all wild beasts in eating.
The wolves eat sheep; we also. The foxes eat hens, geese, etc.;
we also. The hawks and kites eat fowl and birds; we also.
Pikes do eat other fish; we also. With oxen, horse, and kine,
we also eat sallets, grass, etc.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The Unthankfulness of Husbandmen and Farmers</i>.</p>
<p>The husbandmen and rich farmers, said Luther, are not worthy of so
many benefits and fruits which the earth doth bear and bring unto them.
I give more thanks to our Lord God for one tree or bush than all rich
farmers and husbandmen do for their large and fruitful grounds.
Yet, said he, we must except some husbandmen, as Adam, Noah, Abraham,
and Isaac, who went out to see their grounds, to the end they might
remember God’s gifts in his creatures. (Gen. xxiv.)</p>
<p>The world will have night owls, said Luther, that is, sectaries,
seducers, and unbelievers, about whom the birds do fly; that is, the
world wonders at them, entertains them with great honour, and gives
them money and wealth enough.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The Gospel discovereth the Wickedness of Mankind</i>.</p>
<p>As the cold, said Luther, is always greater and more piercing in
winter when the days begin to lengthen, and when the sun draws near
unto us, for that maketh the cold thicker, and presseth it together:
just so the wickedness of mankind is greater, that is, more visible,
and breaks out when the Gospel is preached; for the Holy Ghost reproveth
the world of sin, which the world neither can nor will endure.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World’s Unthankfulness towards the Servants of God.</i></p>
<p>He must be of a high and great spirit that undertaketh to serve the
people both in body and soul, and nevertheless must suffer the utmost
danger and highest unthankfulness. Therefore Christ said to Peter,
Simon, etc., “Lovest thou me?” and repeated it three times
together. Afterwards he said, “Feed my sheep,” as
if he would say, “Wilt thou be an upright Minister and a Shepherd?
then love must only do it; thy love to me must do the deed, otherwise
it is impossible.” For who can endure unthankfulness? to
study away his wealth and health, and afterwards to lay himself open
to the highest danger and unthankfulness of the wicked world?
Therefore he saith, “It is very needful that thou lovest me.”</p>
<p>The Pope and Turk, said Luther, have thoroughly revenged our cause,
and have done to the world a great deal of right, as by scourging experience
they have thoroughly been taught, for so the world will have it.
Upright and true servants of God they will not endure, nay, they murder
them, therefore they must have such fellows, yea, and moreover, they
must maintain and hold them in great honour and esteem, and yet nevertheless
must by them be cursed and deceived.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World must have stern and fierce Rulers.</i></p>
<p>The world, said Luther, cannot be without such stern Governors, by
whom they must be ruled. King Ferdinand, with his Popish tyranny,
is even a fine liquorish bit for the world; therefore said God, through
the Prophet Samuel, to his people of Israel that prayed for a King,
He would give them a King, but this shall be his rule: “He will
take your sons, and appoint them for himself, for his chariots, and
to be his horsemen, and will take your daughters to be cooks,”
etc. As Ferdinand, the Prince Elector of Saxony, returned home
from the election of the Emperor Charles at Cologne, he asked me how
I liked the news, that they had elected Charles, King of Spain, to be
Roman Emperor. I answered him and said, “The ravens must
have a kite.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World’s highest Wisdom.</i></p>
<p>The highest wisdom of the world is, said Luther, to trouble themselves
with temporal, earthly, and vanishing things; and as it happeneth and
falleth out with those things, they say, “<i>Non putâram</i>”
(I had not thought it). For faith is a certain and a sure expectation
of that which a man hopeth for, and maketh no doubt of that which he
seeth not, as the Epistle to the Hebrews saith: Faith looks to that
which is to come, and not to that which is already present. Therefore
a true Christian doth not say, “<i>Non putâram</i>”
(I had not thought it); but he is most certain that the beloved Cross
is near at hand, and will surely come upon him; therefore he is not
afraid when it goeth evil with him, and he is tormented. But the
world, and those that live securely in the world, cannot brook misfortunes;
they go on continually leaping and dancing in pleasure and delight,
like the rich Glutton in the Gospel. He could not spare the scraps
to poor Lazarus, but Lazarus belonged to Christ, and he took his part.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The Language and Doings of the World.</i></p>
<p>Albertus, Bishop of Mentz, had a physician attending on his person
who was a Protestant, and therefore the less in the Bishop’s favour;
the same, being covetous and puffed up with ambition, recanted his religion
and fell to Popery, uttering these words: “I will, for awhile,
set Christ behind the door, until I be grown rich, and then I will take
him to me again.” Such and the like blasphemous words do
deserve the highest punishments, as befell that wicked dissembling wretch,
for the same night he was found in his bed in a most fearful manner,
with his tongue torn out of his mouth, as black as a coal, and his neck
wrung in twain. Myself, said Luther, at that time coming from
Frankfort to Mentz, was an eye-witness of that just judgment of God.
If, said he, a man could bring to pass, and at his pleasure could set
God behind the door, and take him again when he listed, then was God
his prisoner. They were words of a damned Epicure, and so accordingly
he was rewarded.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Luther’s Comparison of the World.</i></p>
<p>The world seems to me like unto a decayed house. David and
the Prophets are the spars; Christ is the main pillar in the midst that
supporteth all.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World seeketh Immortality with their Pride.</i></p>
<p>Whereas all people do feel and acknowledge, yea, do see, that they
must die and vanish away, every one therefore seeketh here on earth
immortality, that he may be had in everlasting remembrance. Sometimes
great Princes and Kings sought it by causing great columns of marble
stone and exceedingly high pyramids, buildings, and pillars four square
to be erected, as at this time they do with building great churches,
costly and glorious palaces and castles, etc. Soldiers do look
and hunt after great praise and honour by overcoming and obtaining famous
victories. The learned seek an everlasting name in writing books,
as in our time is to be seen. With these and such-like, people
do think to be immortal. But on the true, everlasting, and incorruptible
honour and eternity of God, no man thinketh nor looketh after the same.
Ah! we are poor, silly, and miserable people!</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>What is to be considered in the executing of Offices.</i></p>
<p>If, said Luther, the great pains and labour which I take sprang not
from love and for the sake of him that died for me, the world could
not give me money enough to write only one book, or to translate the
Bible. I desire not to be rewarded and paid of the world for my
book; the world is too poor and simple to give me satisfaction.
I have not desired the value of one penny of my master the Prince Elector
of Saxony, so long as I have been in this place. The whole world
is nothing else but a turned-about <i>Decalogus</i>, or the Ten Commandments
backwards, a wizard, and a picture of the devil. All contemners
of God, all blasphemers, all disobedient; whoredom, pride, theft, murder,
etc., are now almost ripe for the slaughter; neither is the devil idle,
with Turk and Pope, heresies and other erroneous sects. Every
man draws the Christian liberty only to carnal excess, as if now they
had free liberty and power to do what they list; therefore the kingdom
of the devil and Pope is the best government for the world, for therewith
they will be governed with strict laws and rights, with superstition,
unbelief, etc.</p>
<p>The world grows worse through the doctrine of God’s Grace and
preaching of the Gospel; for when they hear that after this life there
is another, they are well enough content with this life, and that God
should keep the other to himself; if they may have here but only good
days, honour, and wealth, that is all they care for or desire.</p>
<p>At the time of my being in Rome, said Luther, there died a Cardinal
very rich, and left behind him great store of money; shortly before
his death he made his will, and laid it in a chest where the money was.
After his death the chest was opened, and therein, by the money, was
found lying a bull, written on parchment, with these words:</p>
<p><i> Dum potui, rapui; rapiatis, quando potestis.<br /></i>(I
extorted and oppressed as long as I was able; while ye have power, get
what you can.)</p>
<p>Oh! said Luther, how finely, think you, must this Cardinal have departed
and died?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World is full of Dissemblers and Blasphemers: How many Sorts
there be.</i></p>
<p>Luther discoursing, in the presence of the Prince Elector of Saxony
and other Princes, of the many sorts and differences of wicked persons,
said: Colax, Sycophanta, Cacoëthes; these sins and blasphemies
are almost alike the one to the other, only that they go one after another,
as a man going up the stairs and steps ascends from one to another.</p>
<p>Colax, in my opinion, is he that in Terence they name Gnatho, an
ear-scratcher, a dissembler, a trencher-licker, one that talketh for
his belly’s sake, and is altogether a man-pleaser. This
is a sin of mankind, whose intent is to get all they can though others
are hurt thereby.</p>
<p>Sycophanta is such a dissembler, traitor, and backbiter that would
earn a grey coat. This sin is nearer allied to the devil than
to mankind. Gnatho acts his part in the comedies, but Sycophanta
in the tragedies. Phormio, in Terence, is a very honest person,
nothing, or very little, stained with the other two vices.</p>
<p>Cacoëthes is a wicked villain, that wittingly and wilfully prepareth
mischief.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Wealth and Treasure of the World.</i></p>
<p>The Fuggars <a name="citation2"></a><a href="#footnote2">{2}</a>
of Augsburg, on a sudden, said Luther, are able to levy one hundred
tons of gold (one ton of gold is one hundred thousand rix dollars, making,
in English money, two-and-twenty thousand pounds sterling, and more),
which neither the Emperor nor King of Spain is able to perform.
One of the Fuggars, after his death, left eighty tons of gold.
The Fuggars and the money-changers in Augsburg lent the Emperor at one
time eight-and-twenty tons of gold for the maintaining of his wars before
Padua.</p>
<p>The Cardinal of Brixen, who died at Rome very rich, left no great
sum of ready money behind him, but only there was found in his sleeve
a little note of a finger’s length. This note was brought
to Pope Julius, who presently imagined it was a note of money, and therefore
sent for the Fuggars’ factor that was then at Rome, and asked
him if he knew that writing. The factor said, “Yea, it was
the debt which the Fuggars did owe to that Cardinal, which was the sum
of forty hundred thousand rix dollars.” The Pope asked him
how soon he could pay that sum of money. He answered and said,
“Every day, or, if need required, at an hour’s warning.”
Then the Pope called for the Ambassadors of France and England, and
asked them if either of their Kings, in one hour’s space, were
able to satisfy and pay forty tons of gold. They answered, “No.”
“Then,” said the Pope, “one citizen of Augsburg can
do it.” And the Pope got all that money. One of the
Fuggars being warned by the Senate of Augsburg to bring in and to pay
his taxation, said, “I know not how much I have, nor how rich
I am, therefore I cannot be taxed;” for he had his money out in
the whole world—in Turkey, in Greece, at Alexandria, in France,
Portugal, England, Poland, and everywhere, yet he was willing to pay
his tax of that which he had in Augsburg.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Covetousness is a Sign of Death; we must not rely on Money and
Wealth.</i></p>
<p>Whoso hath money, said Luther, and depends thereon, as is usual,
it neither proceeds nor prospers well with that person. The richest
monarchs have had bad fortune, and lamentably have been destroyed and
slain in the wars; on the contrary, poor and unable people, that have
had but small store of money, have overcome and had great fortune and
victory. As Emperor Maximilian overcame the Venetians, and continued
wars ten years with them, who were exceedingly rich and powerful.
Therefore we ought not to trust in money and wealth, nor to depend thereon.
I hear, said Luther, that the Prince Elector, George, begins to be covetous,
which is a sign of his death very shortly. When I saw Dr. Goad
begin to count his puddings hanging in the chimney, I told him he would
not live long, which fell out accordingly; and when I begin to trouble
myself about brewing, malting, and cooking, etc., then shall not I drive
it long, but soon die.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The Popes’ Covetousness.</i></p>
<p>The covetousness of the Popes has exceeded all others’, therefore,
said Luther, the devil made choice of Rome to be his habitation; for
which cause the ancients have said, “Rome is a den of covetousness,
a root of all wickedness.” I have also read in a very old
book this verse following:</p>
<p><i> Versus</i> Amor, <i>Mundi
Caput est, et Bestia Terræ</i>.</p>
<p>That is (when the word Amor is turned and read backward, then it
is Roma), Rome, the head of the world, a beast that sucketh out and
devoureth all lands. Truly at Rome is an abominable trading with
covetousness, for all is raked to their hands without preaching or church-service,
but only with superstition, idolatry, and with selling their good works
to the poor ignorant lay-people for money; therefore St. Peter describeth
such covetousness with express and clear words when he saith, “They
have an heart exercised with covetous practices.” I am persuaded
a man cannot acknowledge the disease of covetousness unless he knoweth
Rome; for the deceits and jugglings in other parts are nothing in comparison
of those at Rome; therefore, anno 1521, at the Imperial Diet held at
Worms, the State of the whole Empire made supplication against such
covetousness, and desired that his Imperial Majesty would be pleased
to suppress the same.</p>
<p>At that time, said Luther, my book was presented to the German nobility,
which Dr. Wick showed unto me. Then the Gospel began to go on
well, but the Pope’s power, together with the Antinomians, gave
it a great blow, and yet, notwithstanding, through God’s Providence,
it was thereby furthered.</p>
<p>The Pope’s power was above all Kings and Emperors, which power
I opposed with my little book; and therewith also I assaulted the Bull
on the Pope, and, by God’s assistance, overthrew it. I did
not write that book on purpose against the Pope, but only against the
abuses of Popedom; yet nevertheless it startled them quickly, for their
consciences accused them.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Princes do draw and tear Spiritual Livings unto them.</i></p>
<p>The proverb is, said Luther, “Priests’ livings are catching
livings,” and that “Priests’ goods never prosper.”
This we know to be true by experience, for such as have drawn spiritual
livings unto them are grown poor thereby, and become beggars, therefore
this Fable I like very well:</p>
<p>There was an Eagle that made amity and friendship with the Fox; they
agreed to dwell peaceably together. Now when the Fox expected
from the Eagle all manner of good offices and turns, he brought his
young ones and laid them under the tree on which the Eagle had his nest
and young ones; but the friendship between them lasted not long, for
so soon as the Eagle wanted meat for his young (the Fox being out of
the way), he flew down and took the young Foxes and carried them into
his nest, and therewith fed his young Eagles. When, therefore,
the old Fox returned, and saw that his young were taken away, he made
his complaint to the great god Jupiter, desiring that he would revenge
and punish that injury of <i>Jus violati hospitii</i>. Not long
after, as the Eagle again wanted meat to feed his young, he saw that
on a place in the field they sacrificed to Jupiter. The Eagle
flew thither, and quickly snatched away a piece of roast from the altar
and brought the same to his young, and flew again to fetch more; but
it happened that a hot coal hung to one of the pieces; the same, falling
into the Eagle’s nest, set it on fire; the young Eagles, not able
to fly, were burned with the nest and fell to the ground. Even
so it usually fareth with those that rake and rend spiritual livings
unto them, which are given to the maintaining of God’s honour
and service; such at last must lose their nests, that is, they must
be left destitute of their temporal goods and livings, and besides,
must sustain hurt of body and soul. Spiritual livings have in
them the nature of Eagle’s feathers, for when they are laid to
other feathers they devour the same. Even so, when men will mingle
spiritual livings (<i>per fas aut nefas</i>) with other goods, so must
the same likewise be consumed, insomuch that at last nothing will be
left.</p>
<p>I have seen a pretty dog, at Lintz, in Austria that was taught to
go with a hand-basket to the butcher’s shambles for meat; now,
when other dogs came about him, and would take the meat out of the basket,
he set it down, bit and fought lustily with the other dogs; but when
he saw they would be too strong for him, then he himself would snatch
out the first piece of meat, lest he should lose all. Even so
doth now our Emperor Charles, who, after he hath a long time defended
the spiritual livings, and seeth that every Prince taketh and raketh
the monasteries unto himself, doth also now take possession of bishoprics,
as newly he hath snatched to himself the bishoprics of Utrich and Luttich,
to the end he may get also <i>partem de tunica Christi.</i></p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>A fearful Example of Covetousness.</i></p>
<p>A covetous farmer, well known at Erfurt, said Luther, carried his
corn to sell there in the market; but holding it at too dear a rate,
no man would buy of him nor give him his price; he being thereby moved
to anger, said, “I will not sell it cheaper, but will rather carry
it home again and give it to the mice.” As he came home
therewith, an innumerable number of mice and rats flocked about his
house and devoured up all his corn. And the next day following,
going out to see his grounds, which were newly sown, he found that all
the seed was eaten up, and no hurt at all done upon the grounds belonging
to his neighbours. This certainly, said Luther, was a just punishment
from God, and a token of his wrath against the unthankful world.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Wealth is the least Gift of God.</i></p>
<p>Riches, said Luther, is the smallest thing on earth, and the least
gift that God hath bestowed on mankind. What is it in comparison
of God’s Word? yea, what is it to be compared with corporeal gifts,
as beauty, health, etc.? nay, what is it to the gifts of the mind, as
understanding, art, wisdom, etc.? Yet are men so eager after it
that no labour, travel, nor danger is regarded in the getting of riches;
there is in it neither <i>Materialis, formalis, efficiens et finalis
causa</i>, nor anything else that is good; therefore our Lord God commonly
giveth riches to such from whom he withholds all Spiritual good.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Giving to the Poor that truly stand in need of our Help.</i></p>
<p>St. John saith, “He that hath this world’s goods, and
seeth his brother have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of God in him?” And Christ
saith, “He that desireth of thee, give to him;” that is,
to him that hath need and is in want. He saith not to every idle,
lazy, and wasteful companion, which commonly are the greatest beggars,
to whom although one gave much and often, yet were they nothing helped
thereby. In this town, said Luther, no men are in greater want
than the students and scholars. The poverty here indeed is great,
but idleness and laziness are far greater. A man can scarcely
get a poor body to work for money, and yet they will all beg.
There is, said he, no good government. Though I were able, yet
I would not give to those idle beggars, for the more one helpeth and
giveth them, the more and oftener they come. I will not cut my
bread away from my wife and children, and give it to such; but when
one is truly poor, to him I will give with all my heart, according to
my ability. And no man should forget that Scripture which saith,
“He that hath two coats, let him part with one,” etc.; for
the Holy Scripture, in naming a coat, meaneth all manner of apparel
that one hath need of, according to his state and calling, as well for
credit as for necessity. As, also, by “the daily bread”
is understood all maintenance necessary for the body, therefore “a
coat,” in Scripture, is signified to be all usual apparel.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>The World will always have new Things.</i></p>
<p>Before I translated the New Testament out of the Greek, said Luther,
every one longed after it, to read therein, but when it was done their
longing lasted scarce four weeks. Then they desired the Books
of Moses; when I had translated those, they had enough thereof in a
short time. After that they would have the Psalter; of the same
they were soon weary; when it was translated, then they desired other
books.</p>
<p>In like manner, said he, will it be with the Book of Ecclesiasticus,
which they now long for, and about which I have taken great pains in
the translating thereof. All are acceptable, so long and until
our giddy brains be satisfied; afterwards they let them lie, and seek
after new things; therefore in the end there must come errors among
us.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF THE LORD CHRIST.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>That Christ warreth with great Potentates.</i></p>
<p>On the 18th of August, 1535, Luther, receiving letters from Frankfort
relating to the great preparations of the Emperor against the Protestants,
said: Our Saviour Christ will not wage wars with beggars, but with great
and powerful Kings and Princes, as it is written, “Kings of the
earth stand up, and the rulers take counsel together against the Lord,
and against his anointed.” Well, on, said Luther, they will
find their counsels altogether vain and frivolous, for Christ shall
win the field. We see also how the Prophets contended and strove
with Kings, as the Kings of Babel and Assyria, etc. In like manner
Daniel, one of the chief Prophets, wrestled and strove with Kings, and
they again resisted the Prophets. All those Kings are gone, and
lie in the ashes, but Christ remaineth, still, and will remain a King
for ever.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That it doth not follow because Christ did this and that, therefore
we must also do the same.</i></p>
<p>At this time, said Luther, there are those that allege Christ by
force drove the buyers and sellers out of the temple; therefore we also
may use the like power against the Popish bishops and enemies of God’s
Word, as Muntzer and other seducers, in the time of the common rebellion,
anno 1525. Christ did many things which we neither may nor can
do after him. He went upon the water, he fasted forty days and
forty nights, he raised Lazarus from death after he had lain four days
in the grave, etc. Such and the like must we leave undone.
Much less will Christ have that we by force should set against the enemies
of the truth, but he commanded the contrary, “Love your enemies,
pray for them that vex and persecute you,” etc. But we ought
to follow him in such works where he hath annexed an open command, as,
“Be merciful, as your Father is merciful;” likewise, “Take
my yoke upon you and learn of me, for I am meek and humble in heart,”
etc., also, “He that will follow me, let him deny himself, take
up his cross and follow me.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the weak in Faith do also belong to the Kingdom of Christ.</i></p>
<p>The weak in faith, said Luther, do also belong to the kingdom of
Christ, otherwise the Lord would not have said to Peter, “Strengthen
thy brethren,” Luke xxii.; and Rom. xiv., “Receive the weak
in faith;” also 1 Thess. v., “Comfort the feeble-minded,
support the weak.” If the weak in faith should not belong
to Christ, where then would the Apostles have been, whom the Lord oftentimes
(also after his resurrection, Mark xvi.) reproved because of their unbelief?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That Christ is the only Physician against Death, whom notwithstanding
very few do desire.</i></p>
<p>A cup of water, said Luther, if a man can have no better, is good
to quench the thirst. A morsel of bread stilleth the hunger, and
he that hath need seeketh earnestly thereafter. So Christ is the
best, surest, and only physic against the most fearful enemy of mankind,
the devil, but they believe it not with their hearts. If they
knew a physician who lived above one hundred miles off, that could prevent
or drive away temporal death, oh, how diligently would he be sent for!
No money nor cost would be spared. Hence it appears how abominably
human nature is spoiled and blinded; yet, notwithstanding, the small
and little heap do stick fast to the true Physician, and by this art
do learn that which the holy old Simeon well knew, from whence he joyfully
sang, “Lord, now lettest thou thy servant depart in peace, for
mine eyes have seen thy salvation,” etc., therefore death became
his sleep; but from whence came his great joy? Because that with
spiritual and corporeal eyes he saw the Saviour of the world—he
saw the true Physician against sin and death. Therefore it is
a great trouble to behold how desirous a thirsty body is of drink, or
one that is hungry of food, whereas a cup of water, a morsel of bread,
can still hunger and thirst no longer than two or three hours, but no
man, or very few, are desirous, or do long after the most precious Physician,
although he lovingly calleth and allureth all to come unto him, and
saith, “He that is athirst, let him come to me and drink”
(John vii.); so, “He that believeth in me, from his body shall
flow streams of living water.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Temple of all the Gods (except Christ), at Rome, called
Pantheon.</i></p>
<p>In the year 606, Emperor Phocas, the murderer of that good and godly
Emperor Mauritius, and the first erector of the Pope’s primacy,
gave this temple Pantheon to Pope Boniface the Third, to make thereof
what he pleased. He gave it another name, and instead of All-Idols
he named it the Church of All-Saints; he did not number Christ among
them, from whom all saints have their sanctity, but erected a new idolatry,
the Invocation of Saints.</p>
<p>In my chronicle, said Luther, I expound the name of Bonifacius thus:
Bonifacius is a Popish name, that is, a good form, fashion, or show,
for under the colour of a good form and show he acted all manner of
mischief against God and man.</p>
<p>As I was at Rome, said Luther, I saw this church; it had no windows,
but only a round hole on the top, which gave some light. It was
vaulted high, and had pillars of marble stone so thick that two of us
could scarcely fathom one about. Above, on the vault, were portrayed
all the gods of the heathen, Jupiter, Neptune, Mars, Venus, and how
else they are called. These gods were at a union, to the end they
might fool and deceive the whole world; but Christ they cannot endure,
for he hath whipped them out. Now are the Popes come, and have
driven Christ away again; but who knoweth how long it will continue?</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the World knoweth not Christ, nor those that are his.</i></p>
<p>Even as Christ is now invisible and unknown to the world, so are
we Christians also invisible and unknown therein. “Your
life,” saith St. Paul (Coloss. iii.), “is hid with Christ
in God.” Therefore, said Luther, the world knoweth us not,
much less do they see Christ in us. And John the Apostle saith,
“Behold, what love the Father hath showed unto us, that we shall
be called God’s children” (1 John iii). Therefore
we and the world are easily parted; they care nothing for us, so we
care less for them; yea, through Christ the world is crucified unto
us, and we to the world. Let them go with their wealth, and leave
us to our minds and manners.</p>
<p>When we have our sweet and loving Saviour Christ, then we are rich
and happy more than enough, we care nothing for their state, honour,
and wealth. But we often lose our Saviour Christ, and little think
that he is in us, and we in him; that he is ours, and we are his.
And although he hideth himself from us, as we think, in the time of
need for a moment, yet are we comforted in his promise, where he saith,
“I am daily with you to the world’s end;” the same
is our best and richest treasure.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Name Jesus Christ.</i></p>
<p>I know nothing of Jesus Christ, said Luther, but only his name; I
neither have heard nor seen him corporeally; yet notwithstanding I have,
God be praised, learned so much out of the Scriptures that I am well
and thoroughly satisfied; therefore, I desire neither to see nor to
hear him corporeally. And besides this, when I was left and forsaken
of all men, in my highest weakness, in trembling and in fear of death,
when I was persecuted of the wicked world, then I oftentimes felt most
evidently the divine power which this name (Christ Jesus) communicated
unto me; this name (Christ Jesus) oftentimes delivered me when I was
in the midst of death, and made me alive again. It comforted me
in the greatest despair, and particularly at the Imperial Assembly at
Augsburg, anno 1530, when I was forsaken of every man; insomuch that,
by God’s grace, I will live and die for that name.</p>
<p>And rather than I will yield, or through silence endure that Erasmus
Roterodamus, or any other whosoever he be, should too nearly touch my
Lord and Saviour Christ Jesus with his ungodly false doctrine, how fairly
coloured soever it be trimmed or garnished, I say I will rather die;
yea, it should be more tolerable for me, with wife and children, to
undergo all plagues and torments, and at last to die the most shameful
death, than that I should give way thereunto.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That Christ and the Pope are set on, the one against the other.</i></p>
<p>I, said Luther, have set Christ and the Pope together by the ears,
therefore I trouble myself no further; and although I come between the
door and the hinges and be squeezed, it is no matter, though I go to
the ground; yet notwithstanding Christ will go through with it.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Pre-eminence of God’s Word.</i></p>
<p>Christ once appeared visible here on earth, and showed his glory,
and, according to the divine counsel and purpose of God, he finished
the work of redemption and the deliverance of mankind. I do not
desire that he should come once more, neither would I that he should
send an angel unto me; and although an angel should come and appear
before mine eyes from heaven, yet would I not believe him; for I have
of my Saviour Christ Jesus bond and seal; that is, I have his Word and
Spirit; thereon I do depend, and desire no new revelations. And,
said Luther, the more steadfastly to confirm me in the same resolution,
and to remain by God’s Word, and not to give credit to any visions
or revelations, I shall relate the following circumstance:— I
being on Good Friday last in my inner chamber, in fervent prayer, contemplating
with myself how Christ my Saviour hung on the Cross, how he suffered
and died for our sins, there suddenly appeared upon the wall a bright
shining vision, and a glorious form of our Saviour Christ, with the
five wounds, steadfastly looking upon me, as if it had been Christ himself
corporeally. Now, at the first sight, I thought it had been some
good Revelation: yet I recollected that surely it must needs be the
juggling of the devil, for Christ appeareth unto us in his word, and
in a meaner and more humble form; therefore I spake to the vision in
this manner: “Avoid, thou confounded devil; I know no other Christ
than he who was crucified, and who in his Word is pictured unto me.”
Whereupon the image vanished.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That Christ is the Health and Wisdom of the Faithful.</i></p>
<p>Alas! said Luther, what is our wit and wisdom? for before we understand
anything as we ought, we lie down and die; therefore the devil hath
good striving with us. When one is thirty years old, so hath he
as yet <i>Stultitias carnales</i>; yea, also <i>Stultitias spirituales</i>;
yet it is much to be admired that, in such our imbecility and weakness,
we achieve and accomplish so much and such great matters; but it is
God that giveth it. God gave to Alexander the Great, <i>Sapientiam
et fortunam</i>, Wisdom and good success; yet, notwithstanding, he calleth
him, in the Prophet Jeremiah, <i>Juvenem</i>, a youth, where he saith,
“<i>Quis excitabit juvenem</i>” (A young raw milksop boy
shall perform it: he shall come and turn the city Tyrus upside-down).
But yet Alexander could not leave off his foolishness, for oftentimes
he swilled himself drunk, and in his drunkenness he stabbed his best
and worthiest friends; yea, afterwards he drank himself to death at
Babel. Neither was Solomon above twenty years old when he was
made King, but he was well instructed by Nathan, and desired wisdom,
which was pleasing to God, as the text saith. But now chests full
of money are desired. “Oh!” say we now, “if
I had but money, then I would do so-and-so.”</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF SINS AND OF FREE-WILL.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>Of the Fall of the Ungodly, and how they are surprised in their
Ungodliness and False Doctrine.</i></p>
<p>Our Lord God, said Luther, suffereth the ungodly to be surprised
and taken captive in very slight and small things, when they think not
of it, when they are most secure, and live in delight and pleasure,
in springing and leaping for joy. In such a manner was the Pope
surprised by me, in and about his indulgences and pardons, which was
altogether a slight thing. The Venetians, likewise, were taken
napping by Emperor Maximilian.</p>
<p>That which falleth in Heaven is devilish, but that which stumbleth
on earth is human.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Acknowledgment of Sins.</i></p>
<p>It can be hurtful to none, said Luther, to acknowledge and confess
their sins. Have we done this or that sin, what then? Let
us freely in God’s name acknowledge the same, and not deny it;
let us not be ashamed to confess, but let us from our hearts say, “O
Lord God! I am such-and-such a sinner,” etc.</p>
<p>And although thou hadst not committed this or that sin, yet nevertheless
thou art an ungodly creature; and if thou hast not done that sin which
another hath done, so hath he not committed that sin which thou hast
done; therefore cry quittance one with another. It is even as
one said that had young wolves to sell; he was asked which of them was
the best. He answered and said, “If one be good, then they
are all good; they are like one another.” If, said Luther,
thou hast been a murderer, an adulterer, or a drunkard, etc., so have
I been a blasphemer of God, because for the space of fifteen years together
I was a Friar, and have blasphemed God with celebrating that abominable
idol the Mass. It had been better for me that I had been a partaker
of other great wickednesses instead of the same; but what is done cannot
be undone; he that hath stolen, let him henceforward steal no more.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>What our Free-will doth effect</i>.</p>
<p>I, said Luther, oftentimes have been directly resolved to live uprightly,
and to lead a true godly life, and to set everything aside that would
let or hinder; but it was far from being put in execution, even as it
was with Peter, when he swore he would lay down his life for Christ.</p>
<p>I will not lie nor dissemble before my God, but will freely confess
I am not able to effect that good which I do intend, but must expect
the happy hour when God shall be pleased to meet me with his grace.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF THE CATECHISM.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>Of the Virtues and Vices ooncerning the Ten Commandments.</i></p>
<p>The <i>Decalogus</i>, that is, the Ten Commandments of God, are a
looking-glass, and a brief sum of all virtues and doctrines, both how
we ought to behave towards God and also towards our neighbour, that
is, towards all mankind.</p>
<p>There never was at any time written a more excellent, complete, nor
compendious book of virtues.</p>
<p>The duty of the First and Second Commandment is to fear God, to love
and to trust in him; the contrary is sin and vice, an ungodly life,
contemning of God, hatred, despair, etc.</p>
<p>The duty of the Third Commandment is to acknowledge and to preach
the doctrine of God’s Word; the contrary is blaspheming of God,
to be silent and not to confess the truth when need requireth.</p>
<p>The duty of the Fourth Commandment is the external service of God,
as the preaching of God’s Word, hearing, reading, and meditating
on the same, to the end we may make proof of our faith; the contrary
is the despising of God’s Word and the outward service of God,
as the Holy Sacraments.</p>
<p>The duty of the Fifth Commandment is obedience towards parents, tutors,
and magistrates in those things which are not against God; the contrary
is disobedience and rebellion.</p>
<p>The duty of the Sixth Commandment is meekness, not to be desirous
of revenge, not to bear malice; against this is tyranny, rage, hatred,
envy, etc.</p>
<p>The duty of the Seventh Commandment is continency and chastity; against
the same is lasciviousness, immodest behaviour, adultery, etc.</p>
<p>The duty of the Eighth Commandment is to do good, to give and lend
willingly, to be liberal; the contrary is covetousness, stealing, usury,
fraud, and to wrong in trading and dealing.</p>
<p>The duty of the Ninth Commandment is to love the truth, not to backbite
and slander, to speak well of all men; the contrary is lying, backbiting,
and to speak evil of another.</p>
<p>The duty of the Tenth Commandment is righteousness, to let every
one possess his own; the contrary is to be miserable and unjust.</p>
<p>The duty of this Commandment is to be without all covetous desires
in the heart, to be content with that which one hath; against that are
the lustings of the heart. St. Paul saith the end of the Commandment
is charity, out of a pure heart, and of a good conscience, and of faith
unfeigned.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>BRIEF SENTENCES OF THE CATECHISM, ACCORDING AS LUTHER USED TO TEACH
AND INSTRUCT HIS FAMILY AT HOME.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>Of the Ten Commandments of God.</i></p>
<p>As the Faith is, so is also God.</p>
<p>God stayeth not quite away, though he stayeth long.</p>
<p>Despair maketh Priests and Friars.</p>
<p>God careth and provideth for us, but we must labour.</p>
<p>God will have the heart only and alone.</p>
<p>Idolatry is the imagination of the heart.</p>
<p>God giveth by creatures.</p>
<p>God’s Word placeth before our eyes the world, to the end we
may see what a fine spark it is.</p>
<p>God’s Word is our sanctification, and maketh everything happy.</p>
<p>Works of obedience must highly be regarded.</p>
<p>All that govern are called Fathers.</p>
<p>Shepherds of Souls are worthy of double honour.</p>
<p>Magistrates belong not to the fifth Commandment.</p>
<p>Wrath is forbidden in every man, except in the magistrates.</p>
<p>All occasions of death are forbidden.</p>
<p>Matrimony proceedeth freely in every state and calling.</p>
<p>Matrimony is necessary and commanded.</p>
<p>Matrimony forbidden and disallowed is against God’s command.</p>
<p>Matrimony is a blessed state, and pleasing to God.</p>
<p>To steal is what one taketh unjustly.</p>
<p>Unfaithfulness is also stealing.</p>
<p>Thieving is the most common trade in the world.</p>
<p>Great thieves go scot-free, as the Pope and his crew.</p>
<p>Falseness and covetousness prosper not.</p>
<p>Backbiting is meddling with God’s judgment.</p>
<p>Censuring, and to speak evil behind one’s back, belongeth only
to the magistrates.</p>
<p>We must censure and reprove no man behind his back.</p>
<p>We must judge charitably in everything.</p>
<p>There are no good works without the Ten Commandments.</p>
<p>To fear God, and to trust in him, is the fulfilling of all the Commandments.</p>
<p>The first Commandment driveth on all the rest.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Creed.</i></p>
<p>The Creed teacheth to know God, and what a God we have.</p>
<p>In all cases we must make use of faith.</p>
<p>God giveth himself unto us with all creatures.</p>
<p>We must always drive on the article of Jesus Christ.</p>
<p>The Holy Ghost bringeth Christ home unto us; he must reveal him.</p>
<p>Where the Holy Ghost preacheth not, there is no Church.</p>
<p>The works of the Holy Ghost are wrought continually.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Lord’s Prayer.</i></p>
<p>To pray is to call upon God in all need, which is made precious through
God’s command, and necessity stirreth up earnest and devout prayers,
which are our weapons against the devil.</p>
<p>The devil, the world, and our flesh is against God’s Will.</p>
<p>The devil hindereth and destroyeth the daily bread and all the gifts
of God.</p>
<p>God careth for our bodies daily.</p>
<p>No man can live in the world without sin.</p>
<p>No man can bring his own righteousness before God.</p>
<p>We must forgive, as God forgiveth us.</p>
<p>To forgive our neighbour, assureth us fully that God hath forgiven
us.</p>
<p>We are tempted three manner of ways—of the devil, of the world,
and of our flesh.</p>
<p>Temptations serve against the secureness of our flesh.</p>
<p>Temptations are not overcome through our own strength.</p>
<p>The devil would hinder all that we pray for.</p>
<p>The devil goeth about to bring us into all manner of need.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of Baptism.</i></p>
<p>Faith is annexed to Baptism.</p>
<p>Faith must have before it some external thing.</p>
<p>Faith maketh the person worthy.</p>
<p>Baptism is not our work, but God’s.</p>
<p>Baptism is right, although no man believeth.</p>
<p>No man must build upon his faith.</p>
<p>Unbelief weakeneth not God’s Word.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Lord’s Supper.</i></p>
<p>The Sacrament of the Lord’s Supper is of God’s ordaining.</p>
<p>The Word maketh a Sacrament.</p>
<p>Christ in the Sacrament is spiritual food for the soul.</p>
<p>Remission of sins is obtained only through the Word.</p>
<p>Faith receiveth the forgiveness of sins.</p>
<p>The Sacrament consisteth not in our worthiness.</p>
<p>Faith and human understanding are one against another.</p>
<p>Faith dependeth on the Word.</p>
<p>As we hold of Christ, even so we have him.</p>
<p>Faith is a Christian’s treasure.</p>
<p>The Gospel is the power of God.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Good Works.</i></p>
<p>Good works are nameless.</p>
<p>A Christian’s work standeth for the good of the neighbour.</p>
<p>Faith in Christ destroyeth sin.</p>
<p>The Holy Scriptures only give comfort, they forbid not good works.</p>
<p>Christ is a general good.</p>
<p>Christians do pray for and desire the last Day of Judgment.</p>
<p>The Church heareth none but Christ.</p>
<p>Christ is of a mean estate and small repute.</p>
<p>In adversities we should show ourselves like men, and pluck up good
spirits.</p>
<p>Our whole life should be manly; we should fear God and put our trust
in him.</p>
<p>Faith maketh us Christ’s heritage.</p>
<p>We should aim at celestial honour, and not regard the contemning
of men.</p>
<p>Christ spareth us out of mere grace through the Word.</p>
<p>The Gospel is altogether joyful.</p>
<p>Grace condemneth all people’s own righteousness.</p>
<p>Salvation is purchased and given unto us without our deserts.</p>
<p>Regeneration is the work only of the Holy Ghost.</p>
<p>Human reason cannot comprehend nor understand the goodness and benefits
of God.</p>
<p>Good works are the seals and proofs of faith; for, even as a letter
must have a seal to strengthen the same, even so faith must have good
works.</p>
<p>Faith hath regard to the Word, and not to the Preacher.</p>
<p>The Preacher and the Word are two Persons.</p>
<p>This natural life is a little piece of the life everlasting.</p>
<p>Own imaginations and conceits spoil all things.</p>
<p>The Gospel cometh of God, it showeth Christ, and requireth Faith.</p>
<p>The Gospel is a light in the world, which lighteneth mankind, and
maketh children of God.</p>
<p>False Preachers are worse than deflowerers of virgins.</p>
<p>Righteousness is obtained through faith, and not through works.
Works make faith strong.</p>
<p>A Preacher is made good through temptations.</p>
<p>A Prince is venison in heaven.</p>
<p>A person must be good before his works can be good.</p>
<p>We must not be dejected, but believe and pray.</p>
<p>No State or Calling is of any value to make one good before God.</p>
<p>Faith endureth no human traditions in the conscience.</p>
<p>The Saints oftentimes erred like men.</p>
<p>We must distinguish offices from the persons.</p>
<p>We hate punishment, but we love sin.</p>
<p>God preserveth the sanctified, yea, even in the midst of errors.</p>
<p>No great Saint lived without errors.</p>
<p>A Christian’s life consisteth of three points—of faith,
love, and the cross.</p>
<p>We command a Christian in nothing, he is only admonished.</p>
<p>We must curb ourselves in our own wills and minds.</p>
<p>All revenge among Christians is taken away; they must grow up and
increase in the fruits of the spirit, among which love is the greatest,
for she goeth about with the people.</p>
<p>Human reason comprehendeth not, nor understandeth that Christ is
our brother.</p>
<p>Christ is given unto us that believe with all his benefits and works.</p>
<p>Christ cometh unto us by preaching, so that he is in the midst of
us.</p>
<p>Without the Cross we cannot attain to glory.</p>
<p>The Gospel cannot be truly preached without offence and tumult.</p>
<p>The Holy Ghost maketh one not instantly complete, but he must grow
and increase.</p>
<p>We lose nothing by the Gospel, therefore we should venture thereupon
all we have.</p>
<p>To believe the Gospel, delivereth from sins.</p>
<p>Works belong to the neighbour, faith to God.</p>
<p>Those that censure and judge others, condemn themselves.</p>
<p>Such as is the Faith, such is also the benefit.</p>
<p>To doubt is sin and everlasting death.</p>
<p>We know Christ when he himself is a schoolmaster in our hearts, and
breaketh bread unto us.</p>
<p>God’s Word kindleth Faith in the heart.</p>
<p>Faith is to build certainly on God’s mercy.</p>
<p>Christ requireth no seeming godliness, no hypocrisy nor dissembling,
but the godliness of the heart.</p>
<p>We are saved merely by grace and mercy, if we trust thereupon, but
God must alter our hearts.</p>
<p>The Law is nothing but a looking-glass.</p>
<p>Christ carrieth us upon his back before his Father.</p>
<p>Love regardeth not unthankfulness.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<h3>OF THE LAW AND THE GOSPEL.</h3>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p><i>That we ought to beware of Sophistry.</i></p>
<p>If, said Luther, we diligently mark the world and the course thereof,
we shall find that it is governed merely by weenings or conceits, <i>Mundus
regitur opinionibus</i>. Therefore sophistry, hypocrisy, and tyranny
do rule and have the government in the world.</p>
<p>The upright, pure, and clear Divine Word must be their handmaid,
and be by them controlled; this the world will have. Therefore
let us beware of sophistry, which consisteth not only in a double tongue,
in doubtful and screwed words, which may be construed any way, but also
it blossometh, and flourisheth in all arts and vocations; it will likewise
have room and place in religion; it hath usurped and got a fine painted
colour, under the name of holy writ.</p>
<p>Nothing is more pernicious or hurtful than Sophistry; every one knoweth
it not; moreover, we are by nature prone and willing to believe lies
rather than the truth. Few people do know what an evil sophistry
is. Plato, the Heathen writer, made thereof a wonderful definition.
For my part, said Luther, I compare it with a lie, which is like to
a snowball, the longer it is rolled the greater it becomes.</p>
<p>Therefore I do not approve of such persons as do pervert everything,
do under-value and find fault with other men’s opinions, although
they be good and sound; I like not such brains which can dispute on
both sides, and yet conclude nothing certain. Such sophistications,
said Luther, are nothing but crafty and subtle inventions and contrivances
to cozen and deceive people.</p>
<p>But I like and love an honest and a well-affected mind, that seeketh
after truth simply and plainly, not to go about with phantasies and
cheating tricks.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Whether we should preach only of God’s Grace and Mercy,
or not.</i></p>
<p>Philip Melancthon demanded of Luther whether the opinion of Calixtus
were to be approved of, namely, that the Gospel of God’s Grace
ought to be continually preached. For thereby, doubtless, said
Melancthon, people would grow worse and worse. Luther answered
him and said: We must preach <i>Gratiam</i>, notwithstanding, because
Christ hath commanded it. And although we long and often preach
of grace, yet when people are at the point of death they know but little
thereof. Nevertheless we must also drive on with the Ten Commandments
in due time and place.</p>
<p>The ungodly, said Luther, out of the Gospel do suck only a carnal
freedom, and become worse thereby; therefore not the Gospel, but the
Law belongeth to them. Even as when my little son John offendeth:
if then I should not whip him, but call him to the table unto me, and
give him sugar and plums, thereby, indeed, I should make him worse,
yea, should quite spoil him.</p>
<p>The Gospel is like a fresh, mild, and cool air in the extreme heat
of summer, that is, a solace and comfort in the anguish of the conscience.
But as this heat proceedeth from the rays of the sun, so likewise the
terrifying of the conscience must proceed from the preaching of the
Law, to the end we may know that we have offended against the Laws of
God.</p>
<p>Now, said Luther, when the mind is refreshed and quickened again
by the cool air of the Gospel, then we must not be idle, lie down and
sleep; that is, when our consciences are settled in peace, quieted and
comforted through God’s spirit, then we must show also and prove
our faith by such good works which God hath commanded. But so
long as we live in this vale of misery, we shall be plagued and vexed
with flies, with beetles, and with vermin, etc., that is, with the devil,
with the world, and with our own flesh; yet we must press through, and
not suffer ourselves to recoil.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Against the Opposers of the Law.</i></p>
<p>I do much condemn, said Luther, the Antinomians, who, void of all
shame, reject the doctrine of the Law, whereas the same is both necessary
and profitable. But they see not the effect, the need, and the
fruit thereof. St. Austin did picture the strength, the office
and operation of the Law, by a very fit similitude, namely, that it
discovereth our sins, and God’s wrath against sin, and placeth
them in our sight; for the Law is not in fault, but our evil and wicked
nature, even as a heap of lime is still and quiet until water be poured
thereon, but then it beginneth to smoke and to burn, not that it is
the fault of the water, but it is the nature and kind of the lime, which
will not endure water; but if oil be poured upon it, then it lieth still
and burneth not. Even so it is with the Law and Gospel.
It is an exceedingly fair similitude.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Children’s Faith.</i></p>
<p>The little children, said Luther, do stand on the best terms with
God Almighty concerning their lives and faith. We old doting fools
do torment ourselves and have sorrow of heart with our disputings, touching
the Word, whether it be true or not: “How can it be possible?”
etc. But the children with simple pure faith do hold the same
to be certain and true, without all doubting.</p>
<p>Now, if we intend to be saved, we must, according to their example,
give ourselves only to the Word. But the wicked and crafty spirit,
before we be aware, can, master-like, draw the same away from us, by
presenting new dealings and business to keep us in action. Therefore
best it were for us soon to die, and to be covered over with shovels.</p>
<p>The loving children do live innocently, they know of no sins, they
are without malice, wrath, covetousness, and unbelief, etc. Therefore
they are merry and possess a good conscience; they fear no danger, whether
wars, pestilence, or death.</p>
<p>They will take an apple rather than a crown; what they hear concerning
Christ, of the life to come, etc., the same do they believe simply and
plainly, and prattle joyfully thereof. From whence Christ speaketh
unto us old ones earnestly to follow their examples, where he saith,
“Whosoever shall not receive the kingdom of God as a little child
shall in no wise enter therein.” For the children believe
aright, and Christ loveth them with their childish sports. On
the contrary, he is an enemy to the wisdom of the world (Matt. xi.).</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of an Example of Faith in the Time of Dearth.</i></p>
<p>At Eisleben, said Luther, I was well acquainted with a godly matron,
who, in the time of the last dearth, with two children, had suffered
extreme want and need. Now, when she had spent all her provision,
and had nothing more to live upon, she trimmed herself with her children,
and went towards a well or fountain to drink. In her going she
prayed that God would be pleased to preserve and keep her in that fierce
time of dearth. Upon the way a man met her, questioned and disputed
with her whether she thought to get something to eat at the fountain.
She said, “Yea, why not? for all things are possible to God and
easy to be done; he that fed the great multitude of the people of Israel
forty years with manna in the wilderness, he can also preserve me and
mine with drinking of water.” Now, as she remained steadfast
in that mind, the man said unto her, “Behold! seeing thou art
so confident in faith, go home, and thou shalt find three bushels of
meal,” etc. And according to the man’s word, so she
found it.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That Faith is the only Rule in Divinity.</i></p>
<p>There is but one only rule and article in divinity. He that
knoweth not well the same is no divine: namely, upright faith and confidence
in Christ. Out of this article all the others do flow and issue
forth, and without this article the others are nothing. The devil,
said Luther, hath opposed this article from the beginning of the world,
and would long since willingly have rooted it out, and instead thereof
have laughed in his fist. Sorrowful, broken, tormented, and vexed
hearts, said Luther, do well relish this article, and they only understand
the same.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Consequences of Faith.</i></p>
<p>Believest thou? then thou wilt speak boldly. Speakest thou
boldly? then thou must suffer. Sufferest thou? then thou shalt
be comforted. For, said Luther, faith, the confession thereof,
and the cross do follow one after another.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>That the Enemies of the Gospel must bear Witness to the Doctrine
of Faith, that thereby we only are justified before God.</i></p>
<p>John Frederick, Prince Elector of Saxony, told me himself, said Luther,
that as Prince John, the eldest son of Prince George, was near the time
of his death, he desired to receive the communion under both kinds.
But when his father was informed thereof, he caused an Austin Friar
to be called to his son, to give him good instructions for his soul’s
health, and to advise him to receive the Sacrament <i>sub una specie</i>,
or under one kind, and that he should tell his son he was the same Friar
who was privately acquainted with Martin Luther, and was very conversant
with him; and, the better to make the Prince believe him, the Friar
said that Luther himself lately had advised certain persons to receive
the communion under one kind. Now, when this good and godly Prince
was thus pitifully induced to give credit to the Friar’s false
information, he then received the communion under one kind.</p>
<p>But when the Prince, his father, saw that his son drew near to his
last gasp, and must needs die, then he comforted his son with the article
of justification by faith in Christ, and put him in mind to have regard
only to the Saviour of the world, and utterly to forget all his own
works and deserts, and also that he should banish out of his heart the
invocating of the saints.</p>
<p>Now, when the son in his conscience felt great solace and comfort
by these his father’s admonitions, he asked his father why he
did not cause the same comfortable doctrine to be preached openly through
all his countries. His father answered and said, “Loving
child, we must say thus only to those that are dying, and not to the
sound and healthful.”</p>
<p>Whereupon, said Luther, I told the Prince Elector that his Highness
might perfectly discern how wilfully our adversaries do oppose the known
truth. Albert, Bishop of Mentz, and Prince George do know and
confess that our doctrine is according to God’s Word, and yet,
because it proceedeth not from the Pope, they refuse it; but their own
consciences do strike them down to the ground, therefore, said Luther,
I fear them not.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Love towards the Neighbour.</i></p>
<p>The love towards the neighbour, said Luther, must be like a pure
and chaste love between bride and bridegroom, where all faults are connived
at, covered, and borne with, and only their virtues regarded.</p>
<p>Respecting ceremonies and ordinances, the kingdom of love must have
the precedency and govern, and not tyranny. It must be a willing
love, and not a halter love; it must altogether be directed and construed
for the good and profit of the neighbour; and the greater he be that
doth govern, the more, said Luther, he ought to serve according to love.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of that Sentence, “Give, and it shall be given unto you.”</i></p>
<p>This is a true speech which maketh people poor and rich; it is that
which maintaineth my house. I ought not to boast, said Luther,
but I well know what I give in the year. If my gracious lord and
master, the Prince Elector, should give a gentleman two thousand guilders,
yet he should hardly maintain my housekeeping one year, and I have but
three hundred guilders pension per annum; yet God giveth sufficient
and blesseth it.</p>
<p>There is in Austria a monastery which in former time was very rich,
and remained rich so long as it willingly gave to the poor; but when
it ceased in giving, then it became poor, and is so to this day.
It fell out that, not long since, a poor man came thither and desired
alms, which was denied. The poor man demanded the cause why they
refused to give for God’s sake. The porter belonging to
the monastery answered and said, “We are become poor;” whereupon
the poor man said, “The cause of your poverty is this: ye have
had in this monastery two brethren; the one ye have thrust out, and
the other is gone secretly away of himself. For after the one
brother, ‘Give’ (<i>Date</i>), was put out and cashiered,
so hath the other brother, ‘So shall be given’ (<i>Dabitur</i>),
also lost himself.”</p>
<p>And indeed the world is bound to help the neighbour three manner
of ways—with giving, lending, and selling. But no man giveth,
but robbeth, scrapeth, and draweth all to himself; would willingly take
and steal, but give nothing; neither will any man lend but upon usury.
No man selleth but he over-reacheth his neigbbour, therefore <i>Dabitur</i>
is gone, and our Lord God will bless no more so richly. Beloved,
said Luther, he that intendeth to have anything, the same must also
give; a liberal hand was never in want nor empty.</p>
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<p><i>That giving must be done with a free Heart, without expecting
a Requital.</i></p>
<p>In an evening, Luther, walking abroad to take the air, gave alms
to the poor. Doctor Jonas, being with him, gave also something,
and said, “Who knoweth whether God will give it me again or no?”
Whereat Luther, smiling, answered him and said, “You speak as
if God had not given you this which you have now given to the poor.
We must give freely and willingly.”</p>
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<p><i>Of the expounding of the Prophet Isaiah’s Speech: “In
Quietness and in Confidence shall be your Strength.”</i></p>
<p>This sentence was expounded by Luther in this way: If thou intendest
to vanquish the greatest, the most abominable and wickedest enemy, who
is able to do thee mischief both in body and soul, and against whom
thou preparest all sorts of weapons, but canst not overcome, then know
that there is a sweet and loving physical herb which serveth for the
same, and that herb is named <i>Patientia</i>.</p>
<p>But thou wilt say, “How may I attain to this physic?”
Answer—Take unto thee faith, who saith; “No creature can
do me mischief without the will of God.” Now, in case thou
receivest hurt and mischief by thine enemy, the same is done by the
sweet and gracious will of God, in such sort that the enemy hurteth
himself a thousand times more. From hence floweth unto me, a Christian,
the love which saith, “I will, instead of the evil which mine
enemy doth unto me, do him all the good I can; I will heap coals of
fire upon his head.” This, said Luther, is the Christian
armour and weapon, wherewith to beat and overcome those enemies that
seem to be like huge mountains. In a word, love teacheth to suffer
and endure all things.</p>
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<p><i>Of Comfort against Envy.</i></p>
<p>A certain honest and God-fearing man at Wittemberg lately told me,
said Luther, he lived peaceably with every one, hurt no man, but was
still and quiet; yet notwithstanding, said he, many people were enemies
unto him. I comforted him in this manner, and said: Arm yourself
with patience, and give them no cause of envy. I pray, what cause
do we give the devil? What aileth him to be so great an enemy
unto us? but only because he hath not that which God hath. I know
none other cause of his vehement hatred towards us. Therefore
when God giveth thee to eat, then eat; when he causeth thee to fast,
have patience; giveth he honour, take it; hurt or shame, endure it;
casteth he thee into prison, murmur not; will he make thee a lord, follow
him: casteth he thee down again, so care thou not for it, nor regard
it.</p>
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<p><i>That Patience is necessary in every Particular.</i></p>
<p>I, said Luther, must have patience with the Pope; I must have patience
with heretics and seducers; I must have patience with the roaring courtiers;
I must have patience with my servants: I must have patience with Kate
my wife; to conclude, the patiences are so many, that my whole life
is nothing but patience. The Prophet Isaiah saith, “In being
silent and hoping consisteth our strength;” that is, have patience
under sufferings: hope, and despair not.</p>
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<h3>OF PRAYER.</h3>
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<p><i>What Power Prayer hath.</i></p>
<p>No human creature can believe, said Luther, how powerful prayer is,
and what is it able to effect, but only those that have learned it by
experience.</p>
<p>It is a great matter when in extreme need, as then one can take hold
on prayer. I know, as often as I have earnestly prayed, that I
have been richly heard, and have obtained more than I prayed for; indeed,
God sometimes deferred, but notwithstanding he came.</p>
<p>Ecclesiasticus saith, “The prayer of a good and godly Christian
availeth more to health, than the physician’s physic.”</p>
<p>O how great and upright and godly Christian’s prayer is! how
powerful with God; that a poor human creature should speak with God’s
high majesty in heaven, and not be affrighted, but, on the contrary,
knoweth that God smileth upon him for Christ’s sake, his dearly
beloved Son. The heart and conscience, in this act of praying,
must not fly and recoil backwards by reason of our sins and unworthiness,
and must not stand in doubt, nor be scared away. We must not do,
said Luther, as the Bavarian did, who with great devotion called upon
St. Leonard, an idol, set up in a church in Bavaria, behind which idol
stood one who answered the Bavarian and said, “Fie on thee, Bavarian”;
and in that sort oftentimes was repulsed, and could not be heard: at
last, the Bavarian went away, and said, “Fie on thee, Leonard.”</p>
<p>But when we pray, we must not let it come to, fie upon thee; but
must certainly hold, conclude, and believe, that we are already heard
in that for which we pray with faith in Christ. Therefore the
ancients finely described prayer, namely, that it is, <i>Ascensus mentis
ad Deum</i>, a climbing up of the heart unto God, that is, lifteth itself
up, crieth and sigheth to God: neither I myself, said Luther, nor any
other that I know, have rightly understood the definition of this <i>Ascensus</i>.
Indeed, we have boasted and talked much of the climbing up of the heart;
but we failed in <i>Syntaxi</i>, we could not bring thereunto the word
<i>Deum</i>; nay, we flew from God, we were afraid to draw near unto
him, and to pray through Christ, in whom the strength of prayer wholly
consisteth; we always prayed in Popedom <i>conditionaliter</i>, conditionally,
and therefore uncertainly.</p>
<p>But let us pray in heart, and also with our lips; for prayer, by
our loving God, supporteth the world; otherwise, without prayer, it
would stand in a far more lamentable state.</p>
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<p><i>Of the Power of Prayer, and of the Lord’s Prayer.</i></p>
<p>Our Saviour Christ, said Luther, most excellently, and with very
few words, comprehended, in the Lord’s Prayer, all things both
needful and necessary; but without trouble, trials, and vexations, prayer
cannot rightly be made. Therefore God saith, “Call on me
in the time of trouble,” etc., without trouble it is only a cold
prattling, and goeth not from the heart; the common saying is “Need
teacheth to pray.” And although the Papists say that God
well understandeth all the words of those that pray, yet St. Bernard
is far of another opinion, where he saith, “God heareth not the
words of one that prayeth, unless he that prayeth heareth them first
himself.” The Pope is a mere tormentor of the conscience.
The assembly of his greased and religious crew in praying was altogether
like the croaking of frogs, which edified nothing at all. It was
mere sophistry, and deceiving, fruitless, and unprofitable.</p>
<p>Prayer is a strong wall, and a fort of the church; it is a godly
Christian’s weapon, which no man knoweth nor findeth, but only
he who hath the spirit of grace and of prayer.</p>
<p>The three first petitions in our Lord’s prayer do comprehend
such great and celestial things, that no heart is able to search them
out. The fourth petition containeth the whole policy and economy,
or the temporal and house-government, and all things necessary for this
life. The fifth prayer striveth and fighteth against our own evil
consciences, against original and actual sins, which trouble the same,
etc. Truly they were penned by wisdom itself; none but God could
have done the like.</p>
<p>We cannot pray without faith in Christ the Mediator. The Turks,
the Jews, and the ungodly may rehearse and speak the words of prayer
after one, but they cannot pray. And although the Apostles were
taught this prayer by Christ, and prayed often, yet they prayed not
as they should have prayed: for Christ saith, “Hitherto ye have
not prayed in my name;” whereas, doubtless, they had prayed much,
and spoken the words. But when the Holy Ghost came, then they
prayed aright in the name of Christ. If praying and reading of
prayer be but only a bare work, as the Papists hold it to be, then the
righteousness of the law is nothing worth. The upright prayer
of a godly Christian is a strong hedge, as God himself saith, “And
I sought for a man among them that should make up the hedge, and stand
in the gap before me for the land, that I should not destroy it, but
I found none,” etc. Therefore, said Luther, when others
do blaspheme, let us pray. David saith, “He doth the will
of them that fear Him, and heareth their prayers.”</p>
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<p><i>That we must daily go on in Praying.</i></p>
<p>I, said Luther, have every day enough to do to pray. And when
I lay me down to rest, I pray the Lord’s Prayer, and afterwards
take hold on two or three sentences out of the Bible, and so betake
myself to sleep, then I am well satisfied.</p>
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<p><i>That Preachers ought to join their Prayers together.</i></p>
<p>Dr. Aepinus, Superintendent of Hambrough, coming to Wittemberg to
speak with Luther, who, after his dispatch, and at his taking leave,
said, I commend myself and our church at Hambrough to your prayers.
Luther answered him, and said, Loving Aepine, the cause is not ours,
but God’s: let us join our prayers together, as then the cause
will be holpen. I will pray against the Pope and the Turk as long
as I live: and I like it well that you take such course at Hambrough,
earnestly to pray against Mahomet and the Pope.</p>
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<p><i>Of the Power of Prayer.</i></p>
<p>God always giveth more than we pray for; when we truly pray for a
piece of bread, so giveth God a whole acre of land. When my wife,
said Luther, was sick, I prayed to God that she might live, so he not
only granted that request, but also therewith he hath given us a goodly
farm at Zolfdorf, and hath blessed us with a fruitful year. At
that time my wife said unto me, Sir! how is it, that in Popedom they
pray so often with great vehemence, but we are very cold and careless
in praying? I answered her, the devil driveth on his servants
continually; they are diligent, and take great pains in their false
worshipping, but we, indeed, are ice cold therein, and negligent.</p>
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<p><i>Of Luther’s Prayer for a gracious Rain.</i></p>
<p>In the year 1532, throughout all Germany was a great drought, the
corn in the fields in a lamentable way began to wither. On the
ninth of June the same year, Luther called together the whole assembly
into the church, and directed his prayer, with deep sighs, to God in
the manner following: “O Lord, behold our prayers for thy promise
sake; we have prayed, and our hearts have sighed, but the covetousness
of the rich farmers doth hinder and hem in thy blessing; for seeing
that through thy gospel they are unbridled, they think it free for them
to live and do what they please; they now fear neither death nor hell,
but say, ‘I believe, therefore I shall be saved;’ they become
haughty spiteful Mammonists, and accursed covetous cut-throats, that
suck out land and people. Moreover, also, the usurers among the
gentry in every place deal wickedly, insomuch, as it seemeth, thou,
O God, wilt now visit us, together with them, with the rod; yet, nevertheless,
thou hast still means whereby to maintain those that are thine, although
thou sufferest no rain to fall among the ungodly.”</p>
<p>After he had said thus, he lifted up his eyes towards heaven, and
said, “Lord God, thou hast through the mouth of thy servant David
said, ‘The Lord is nigh unto all that call upon him faithfully;
he doth the will of those that fear him, and heareth their prayers,
and helpeth them in their distress.’ How is it, Lord, that
thou givest no rain, seeing we have cried and prayed so long unto thee?
‘Thy will be done,’ O Lord! we know that although thou givest
not rain, yet, notwithstanding, thou wilt give us something better,
a still, a quiet, and a peaceable life. Now we pray, O Lord, from
the bottom of our hearts. If thou, O Lord, wilt not be pleased
to hear and give us rain, then the ungodly will say, Christ thy only
Son is a liar. For he saith, ‘Verily, verily, I say unto
you, Whatsoever ye pray the Father in my name, the same he will give
unto you,’ etc. Insomuch that they will give thy Son the
lie. I know, O Lord, that we do cry unto thee from our hearts,
with yearning and sighing, why then dost thou not hear us?”
Now, even the same day, and within the space of half an hour after the
people went from church, it began to rain so sweet and mildly, which
continued for a whole fortnight, so that the grounds thereby were changed
and refreshed in a most miraculous manner. This happened June
9, 1532.</p>
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<p><i>Of Papistical Prayer.</i></p>
<p>The praying in Popedom, is a mere tormenting of the consciences,
it is only a prating and tongue threshing, no praying, but a work of
obedience. From thence proceeded a confused sea-full of <i>Horas
Canonicas</i>, the howling and babbling in cells and monasteries, where
they read and sang the psalms and collects without all spiritual devotion,
insomuch that they neither understood the words, sentences, nor the
meaning.</p>
<p>In what manner, and how I tormented myself, said Luther, with those
<i>Horis Canonicis</i> before the Gospel came, which, by reason of many
businesses I often intermitted, I am not able to express. On the
Saturdays I used to lock myself up in my cell, and accomplish what the
whole week I had neglected. But at last I was troubled with so
many affairs, that I was fain oftentimes to omit also my Saturday’s
devotions. At length, when I saw that Amsdorff and others derided
such manner of devotion, then I quite left it off.</p>
<p>It was a great torment, from which we are now delivered by the Gospel.
Although, said Luther, I had done no more but only freed people from
that torment, yet they might well give me thanks for it. Innumerable
laws and works were taught and imposed upon people without the spirit,
as in the book, <i>Rationale Divinorum</i>, many abominable things are
written.</p>
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<p><i>To Pray for Peace.</i></p>
<p>Luther receiving a letter written unto him, from the Imperial Assembly,
by Philip Melancthon, after the reading of it, he said, What Philip
Melancthon writeth hath hands and feet, hath authority and gravity,
it is of weight, contained in a few words, as always I have found by
his letters. But, I perceive, we must have wars; for the Papists
would willingly go on, but they want a good stomach, neither may we
endure the case to stand upon these terms. Let it therefore proceed
<i>in nomine Domini</i>; I will commit all things to God, and will be
<i>Crito</i> in the play. I will pray that God would convert our
adversaries. We have a good cause on our side. Who would
not fight and venture body and blood, <i>pro Sacris</i>, for the Holidom,
which is God’s Word? And, besides, the temporal laws and
statutes of policy do also concur and agree with our proceedings; for
we always have desired and called for peace, but our Princes are provoked
and drawn to defend themselves and their subjects, and of necessity
must resist their power; our adversaries will not suffer us to live
in peace. This letter, said Luther, was written ten days since;
by this time it is concluded what shall be done. The everlasting
merciful God give His grace thereunto! Let us watch and pray,
for Satan sleepeth not.</p>
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<p><i>Of Temporal Peace.</i></p>
<p>Worldly and outward peace is one of the highest gifts of God; but
we abuse it too much; every one liveth after his own will and pleasure,
against God and the Magistrate. Oh, how soundly will our gentry
and farmers, in Germany, pay for this before one hundred and fifty years
come to an end, as already they have done in Hungary and in Austria;
but afterwards God will restore them again, and beat down Popedom.
Let us not cease to pray.</p>
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<p><i>Of Unity and Concord.</i></p>
<p>Through concord small things and wealth do increase, as the Heathen
said; but dissension is dangerous and hurtful, especially in schools,
in professions, high arts, and in the professors thereof, wherein the
one ought to reach the hand to the other—should kiss and embrace
each other. But when we bite and devour one another, then let
us take heed lest we be swallowed up together. Therefore let us
pray and strive; for the word of faith, and the prayers of the just,
are the most powerful weapons; moreover, God himself sendeth his holy
angels round about them that fear him. We ought valiantly to fight,
for we are under a Lord of Hosts, and a Prince of War; therefore with
one hand we must build, and in the other hand take the sword—that
is, we must both teach and resist.</p>
<p>It is now time to watch, for we are the mark they shoot at; our adversaries
intend to make a confederacy with the Turk; they aim at us, we must
venture it; for Antichrist will war and get the victory against the
saints of God, as Daniel saith. We, said Luther, stand outwardly
in the greatest danger, by reason of treachery and treason; the Papists
endeavour with money to grease and corrupt our captains and officers.
An ass laden with money may do anything, as Cornelius Tacitus writeth
of us Germans; we have taught them to take money; there is neither fidelity
nor truth on earth.</p>
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<p><i>Of the Power of Prayer.</i></p>
<p>The prayer of the heart, said Luther, and the sighs of the poor and
oppressed, do make such an alarum and cry in heaven, that God and all
the angels must hear the same. O, our Lord God hath a sharp listening
ear.</p>
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<p><i>Of the Sighing of the Heart.</i></p>
<p>When Moses, with the children of Israel, came to the Red Sea, then
he cried with trembling and quaking, yet he opened not his mouth, neither
was his voice heard on earth by the people: doubtless, said Luther,
he cried and sighed in his heart, and said, “Ah, Lord God! what
course shall I now take? Which way shall I now turn myself?
How am I come to this strait? No help nor counsel can save us:
before us is the sea; behind us are our enemies the Egyptians; on both
sides high and huge mountains; I am the cause that all this people shall
now be destroyed,” etc. Then answered God, and said, “Wherefore
criest thou unto me?” As if God should say, “What
an alarum, a shrieking, and a loud crying dost thou make, that the whole
heavens must ring therewith!” etc. But, alas! said Luther,
we read such examples as dead letters; human reason is not able to search
this passage out. The way through the Red Sea is full as broad,
and wider far (if not further than Wittenberg lieth from Coburg, that
is thirty Dutch miles, 120 English at least: doubtless the people were
constrained in the night season to rest, to bait and eat therein; for
six hundred thousand men, besides women and children, would require
a good time to pass through, although they went one hundred and fifty
in rank and file.</p>
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<p><i>God’s hearing Prayer.</i></p>
<p>It is impossible that God should not hear the prayers which with
faith are made in Christ, although God giveth not according to the measure,
manner, and time which we dictate unto him; he will not be tied.
In such sort dealt God with the mother of St. Austin. She prayed
to God that her son Austin might be converted, but, as yet, it would
not be; then she ran to the learned, entreating them to persuade and
advise him thereunto. At last, she propounded unto him a marriage
with a Christian virgin, that thereby he might be drawn back, and brought
to the Christian faith; but all would not do as yet. But when
our Lord God came thereto, he came to purpose, and made of him such
an Austin, that he became a great light to the Church. St. James
saith, “Pray one for another, for the prayer of the righteous
availeth much,” etc. Prayer, said Luther, is a powerful
thing; for God hath bound and tied himself thereunto. Christ taught
the Lord’s Prayer according to the manner of the Jews—that
is, he directed it only to the Father; whereas they that pray in the
same manner, are heard for the Son’s sake. This was done
because Christ would not be praised before his death.</p>
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<p><i>Of the Power of Prayer.</i></p>
<p>As the King of Persia, said Luther, laid siege to the city Nasili,
the bishop that was therein saw that he was too weak (by man’s
help) to defend the city against so mighty a king; wherefore he went
upon the wall, lifted up his hands to Heaven, and prayed, in the sight
of his enemies. Whereupon immediately the eyes of the horses in
the whole army in such sort were pestered with an innumerable multitude
of flies stinging them, that with their riders they ran away, and so
raised the siege, whereby the city was preserved. In such a manner
could God divert the wicked enterprises of the Papists against us, if
we would diligently pray.</p>
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<p><i>That a True Christian Prayeth Always.</i></p>
<p>The prayers of upright Christians are without ceasing; though they
pray not always with their mouth, yet their hearts do pray continually,
sleeping and waking; for the sigh of a true Christian is a prayer.
As the Psalm saith, “Because of the deep sighing of the poor,
I will up, saith the Lord,” etc. In like manner a true Christian
always carrieth the cross, though he feeleth it not always.</p>
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<p><i>Of the Strength of the Lord’s Prayer.</i></p>
<p>The Lord’s Prayer, said Luther, bindeth the People together,
and knitteth them one to another, insomuch that one prayeth for another,
and together one with another; and it is so strong and powerful that
it even driveth away the fear of death.</p>
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<h3>OF THE CONFESSION AND CONSTANCY OF THE DOCTRINE.</h3>
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<p>The word and article of justification (how we are justified and saved
before God) expelleth and overcometh all sorrow, all perplexities, misfortunes,
and adversities; and without this article there is neither help nor
advice.</p>
<p>We read in the histories of the Church, said Luther, that Julian
the Emperor forced his servants and soldiers to deny Christ; but when
many of them refused to do the same, he caused them to be executed with
the sword, and they went joyfully to their deaths. Among them
was a proper youth, for whom earnest intercession was made, that he
might be the first to die. But Julian commanded to release him,
in order to try whether he would remain constant or no. Now, when
he kneeled down and offered his neck to the block, the executioner was
charged not to strike, but to let him rise again. Then the youth
stood up, and said, “Ah, sweet Jesu! am I not worthy to suffer
for thy sake?” These were words of a great faith, which
overcometh the fear of death.</p>
<p>When governors and rulers are enemies to God’s Word, then our
duty is to depart, to sell and forsake all we have, to fly from one
place to another, as Christ commandeth. We must make and prepare
no uproars nor tumults by reason of the Gospel, but we must suffer all
things.</p>
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<p><i>What Christ Requireth of us.</i></p>
<p>Christ requireth nothing more of us, than that we should confess
him, and speak freely and undauntedly of him. But here thou wilt
say, “Yea, if I do so, then I shall be struck on the lips.”
Christ answereth thereunto, and saith, “Call upon me in the time
of trouble, so I will hear thee, and thou shalt praise me.”
And “He shall call upon me, and I will hear him, yea, I am with
him in trouble, I will deliver him, and bring him to honour,”
etc.</p>
<p>There is no lighter nor more easy work on earth than the upright
and true service of God, to do what God commandeth in his Word; we should
only believe and speak, but then certain it is that we shall suffer
and be humbled with persecutions; but Christ hath promised to be with
us, and to help us.</p>
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<p><i>That every Christian is Bound to Confess Christ.</i></p>
<p>Every Christian, especially those in offices, should always be ready
(when need requireth) boldly to stand up and confess his Saviour Christ,
to maintain his faith and always be armed against the world, the sectaries,
the devil, and what else he were able to produce. But no man will
do this, except he be so sure of his doctrine and religion, that, although
I myself should play the fool, and should recant and deny this my doctrine
and religion, which God forbid, he notwithstanding would not yield,
but say, if Luther, or an angel from heaven, should teach otherwise,
“Let him be accursed.”</p>
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<h3>OF IMPERIAL DIETS.</h3>
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<p><i>Of Imperial Diets and Assemblies in Causes of Religion.</i></p>
<p>In the year 1518, the 9th of July, when I, said Luther, was cited
and summoned, I came and appeared: Frederick Prince Elector of Saxony
having appointed me a great and strong convoy and safe-conduct.
I was warned in any case not to have conversation with the Italians,
nor to repose any trust or confidence in them. I was three whole
days in Augsburg without the Emperor’s safe-conduct. In
the mean time, an Italian came unto me, and carried me to the Cardinal
Cajetan; and by the way he earnestly persuaded me to revoke and recant;
I should, said he, need to speak but only one word before the Cardinal,
namely, <i>Revoco</i>, and then the Cardinal would recommend me to the
Pope’s favour so that with honour I might return safely again
to my master, the Prince Elector. After three days the Bishop
of Trier came, who, in the Emperor’s name, showed and declared
to the Cardinal my safe-conduct. Then I went unto him in all humility,
fell down first upon my knees; secondly, all along upon the ground;
thirdly, when I had remained awhile so lying, then the Cardinal three
times bade me arise; whereupon I stood up. This pleased him well,
hoping I would consider, and better bethink myself.</p>
<p>The next day, when I came before him again, and would revoke nothing
at all, then he said unto me, “What? thinkest thou that the Pope
careth for Germany? or dost thou think that the Princes will raise arms
and armies to maintain and defend thee? Oh, no; where wilt thou
remain in safety?” I said, Under Heaven. After this
the Pope humbled himself, and wrote to our church, yea, he wrote even
to the Prince Elector’s chaplain, and to one of his counsellors,
Spalatine and Pfeffinger, that they would surrender me into his hands,
and procure that his pleasure and command might be put in execution.
And the Pope wrote also to the Prince Elector himself after the following
manner:</p>
<p>“Although, as touching my person, thou art to me unknown, yet
I have seen thy father, Prince Ernestus, at Rome, who was altogether
an obedient son to the Church; he visited and frequented our religion
with great devotion, and held the same in highest honour. I wish
and would that thy illustrious serenity would also tread in his footsteps,”
etc.</p>
<p>But the Prince Elector well marked the Pope’s unaccustomed
humility, and his evil conscience; he was also acquainted with the power
and operation of the Holy Scriptures. Therefore he remained where
he was, and returned thanks to the Pope for his affection towards him.</p>
<p>My books, said Luther, in a short time went, yea, flew throughout
Europe; therefore the Prince Elector was confirmed and strengthened,
insomuch that he utterly refused to execute the Pope’s commands,
but subjected himself under the acknowledgment of the Scriptures.</p>
<p>If the Cardinal had handled me with more discretion at Augsburg,
and had dealt kindly with me when I fell at his feet, then it had never
come thus far; for at that time I saw very few of the Pope’s errors
which now I see. Had he been silent, so had I lightly held my
peace. The style and custom of the Romish court in dark and confused
cases, was this: that the Pope said, We by papal power do take these
causes unto us; we quench them out and destroy them. I am persuaded
that the Pope willingly would give three Cardinals, on condition that
it were still in that vessel wherein it was before he began to meddle
with me.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of Luther’s Journey and Proceedings at the Imperial Diet
at Worms, Anno 1520.</i></p>
<p>On Tuesday in the Passion week, said Luther, I was cited by the herald
to appear at the Diet; he brought with him a safe-conduct from the Emperor,
and many other Princes, but the safe-conduct was soon broken, even the
next day (Wednesday), at Worms, where I was condemned, and my books
burned. Now, when I came to Erfurt, I received intelligence that
I was cast and condemned at Worms, yea, and that in all cities and places
thereabout it was published and spread abroad; insomuch that the herald
asked me, whether I meant to go to Worms, or no?</p>
<p>Although I was somewhat astonished at the news, yet I answered the
herald, and said, although in Worms there were as many devils as there
are tiles on the houses, yet, God willing, I will go thither.</p>
<p>When I came to Oppenheim, in the Palatinate, not far from Worms,
Bucer came unto me, and dissuaded me from entering into the town; for,
said he, Sglapian, the Emperor’s confessor, had been with him,
and had entreated him to warn me not to go thither, for I should be
burned; but rather that I should go to a gentleman there near at hand,
Francis Von Sickingen, and remain with him, who willingly would receive
and entertain me. This plot the wicked wretches, said Luther,
had devised against me, to the end I should not appear; for if I had
contracted the time, and staid away three days, then my safe-conduct
had been expired, and then they would have locked the town-gates, and
without hearing, I should have been condemned and made away. But
I went on in all simplicity, and when I saw the city, I wrote presently
to Spalatine, and gave him notice of my coming, and desired to know
where I should be lodged. Then they all wondered at my coming,
which was so far from their expectation; for they verily thought I would
have stayed away, as scared through their threatenings. There
were two worthy gentlemen (John Von Hirschfeld, and St. John Schott),
who received me by the Prince Elector’s command, and brought me
to their lodging.</p>
<p>No Prince came unto me, but only Earls and gentlemen, who earnestly
looked upon me, and who had exhibited four hundred articles to his Imperial
Majesty against those of the spirituality, and desired a redress and
a removing of those their grievances, otherwise they themselves should
be constrained to remedy the same; from all which grievances they are
now delivered through the Gospel, which I (God be praised) have brought
again to light. The Pope at that time wrote to the Emperor, that
he should not perform the safe-conduct; for which end all the Bishops
also pressed the Emperor; but the Princes and States of the Empire would
not consent thereunto: for they alleged that a great tumult thereupon
would arise. I received of them a great deal of courtesy, insomuch
that the Papists were more afraid of me than I was of them.</p>
<p>For the Landgrave of Hesse (being then but a young Prince) desired
that I might be heard, and he said openly unto me, “Sir, is your
cause just and upright, then I beseech God to assist you.”
Now being in Worms, I wrote to Sglapian, and desired him to make a step
unto me, but he would not. Then being called, I appeared in the
Senate House before the Council and State of the whole Empire, where
the Emperor, and the Princes Electors in person were assembled.</p>
<p>Then Dr. Eck (the Bishop of Trier’s fiscal) began, and said
unto me, “Martin, thou art called hither to give answer, whether
thou acknowledgest these writings to be thy books or no?”
(The books lay on a table which he showed unto me.) I answered
and said, “I believe they be mine.” But Hierome Schurfe
presently thereupon said, “Let the titles of them be read.”
Now when the same were read, then I said, “Yea, they are mine.”
Then he said, “Will you revoke them?” I answered and
said, “Most gracious Lord and Emperor, some of my books are books
of controversies, wherein I touch my adversaries: some, on the contrary,
are books of doctrine; the same I neither can nor will revoke.
But if in case I have in my books of controversies been too violent
against any man, then I am content therein to be better directed, and
for that end I desire respite of time.” Then they gave me
one day and one night. The next day I was cited by the Bishops
and others, who were appointed to deal with me touching my revocation.
Then I said, “God’s Word is not my word, therefore I know
not how to give it away; but in whatsoever is therein, besides the same,
I will show obedience.” Then Marquis Joachim said unto me
“Sir Martin, so far as I understand, you are content to be instructed,
excepting only what may concern the Holy Writ.” I said,
“Yea;” then they pressed me to refer the cause to His Imperial
Majesty; I said, I durst not presume so to do. Then they said,
“Do you not think that we are also Christians, who with all care
and diligence would finish and end such causes? You ought to put
so much trust and confidence in us, that we would conclude uprightly.”
To that I answered and said, “I dare not trust you so far, that
you should conclude against yourselves, who even now have cast and condemned
me, being under safe-conduct; yet, nevertheless, that ye may see what
I will do, I will yield up into your hands my safe-conduct, and do with
me what ye please.” Then all the Princes said, “Truly,
he offereth enough, if not too much.” Afterwards they said,
“Yield unto us yet in some articles.” I said, “In
God’s name, such articles as concern not the Holy Scriptures I
will not stand against.” Presently hereupon, two Bishops
went to the Emperor, and showed him that I had revoked. Then the
Emperor sent another Bishop unto me, to know if I had referred the cause
to him, and to the Empire. I said, I had neither done it, nor
intended so to do. In this sort, said Luther, did I alone resist
so many, insomuch that my Doctor, and divers others of my friends, were
much offended and vexed by reason of my constancy; yea, some of them
said, if I had referred the articles to their consideration, they would
have yielded, and given way to those articles which in the council at
Costnitz had been condemned. Then came Cocleus upon me, and said,
“Sir Martin, if you will yield up your safe-conduct, then I will
enter into dispute with you.” I, for my part, said Luther,
in my simplicity, would have accepted thereof. But Hieronimus
Schurfe earnestly entreated me not to do the same, and in derision and
scorn, answered Cocleus and said, “O brave offer, if a man were
so foolish as to entertain it!”</p>
<p>Then came a Doctor unto me, belonging to the Marquis of Baden, essaying,
with a strain of high-carried words, to move me, admonished me, and
said: “Truly, Sir Martin, you are bound to do much, and to yield
for the sake of fraternal love, and to the end that peace and tranquillity
among the people may be preserved, lest tumults and insurrections should
be occasioned and raised. Besides, it were also greatly befitting
you to show obedience to the Imperial Majesty, and diligently to beware
of causing offences in the world; therefore I would advise you to revoke.”
Whereupon, said Luther, I said: “For the sake of brotherly love
and amity I could and would do much, so far as it were not against the
faith and honour of Christ.” When all these had made their
vain assaults, then the Chancellor of Trier said unto me, “Martin
Luther, you are disobedient to the Imperial Majesty; therefore you have
leave and licence to depart again with your safe-conduct.”
In this sort I again departed from Worms with a great deal of gentleness
and courtesy, to the wondering of the whole Christian world, insomuch
that the Papists wished they had left me at home. After my departure,
that abominable edict of proscribing was put in execution at Worms,
which gave occasion to every man to revenge himself upon his enemies,
under the name and title of Protestant heresy. But the tyrants,
not long after, were constrained to recall the same again.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Imperial Diet at Augsburg, Anno 1530.</i></p>
<p>The Imperial Diet held at Augsburg, 1530, is worthy of all praise;
for then and from thence came the Gospel among the people in other countries,
contrary to the wills and expectations both of Emperor and Pope; therefore,
said Luther, what hath been spent there should be grievous to no man.
God appointed the Imperial Diet at Augsburg, to the end the Gospel should
be spread further abroad and planted. They over-climbed themselves
at Augsburg, for the Papists openly approved there of our doctrine.
Before that Diet was held, the Papists had made the Emperor believe
that our doctrine was altogether frivolous; and when he came to the
Diet, he should see that they would put us all to silence, insomuch
that none of us should be able to speak a word in defence of our religion;
but it fell out far otherwise; for we openly and freely confessed the
Gospel before the Emperor and the whole Empire. And at that Diet
we confounded our adversaries in the highest degree. The Imperial
Diet at Augsburg was invaluable, by reason of the Confession of Faith,
and of God’s Word, which on our part was there performed: for
there the adversaries were constrained to confess that our Confession
was upright and true.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Confession and Apology which at Augsburg was exhibited
to the emperor.</i></p>
<p>The Emperor, said Luther, censured understandingly and discreetly,
and carried himself princely in this cause of religion; he found our
Confession to be far otherwise than the Papists had informed him—namely,
that we were most ungodly people, and led most wicked and detestable
kind of lives; and that we taught against the first and second tables
of the Ten Commandments of God. For this cause, the Emperor sent
our Confession and Apology to all the universities; his council also
delivered their opinions, and said: “In case their doctrine were
against the holy Christian faith, then they thought fitting that His
Imperial Majesty should seek to suppress it with all his power.
But if it be only against ceremonies and abuses (as now it appeareth
to be) then to refer it to the consideration and censure of learned
people,” etc. This, said Luther, was good and wise counsel.</p>
<p>Dr. Eck confessed openly, and said: “The Protestants cannot
be confuted and opposed out of Holy Scriptures.” Therefore
the Bishop of Mainz said unto him, “Oh, how finely our learned
Divines do defend us and our doctrine!” “The Bishop
of Mainz,” said Luther, “holdeth our doctrine to be upright
and true, but he only courteth the Pope, otherwise long before this
time he would have played strange pranks with his Holiness.”</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Strength and Profit of the Confession and Apology of Augsburg.</i></p>
<p>God’s Word is powerful; the more it is persecuted the more
and further it spreadeth itself abroad. Behold the Imperial Diet
at Augsburg, which doubtless is the last trumpet before the dreadful
Day of Judgment. How raged the world there against the Word!
Oh, said Luther, how were we there fain to pray the Pope and Papists,
that they would be pleased to permit and suffer Christ to live quietly
in heaven! There our doctrine broke through into the light in
such sort, that by the Emperor’s strict command the same was sent
to all Kings, Princes, and Universities. This our Doctrine forthwith
enlightened many excellent people, dispersed here and there in Princes’
courts, among whom some of God were chosen to take hold on this our
doctrine, like unto tinder, and afterwards kindled the same also in
others.</p>
<p>Our Apology and Confession with great honour came to light; the Papists’
confutations are kept in darkness, and do stink. Oh, said Luther,
how willingly would I that their confutations might appear to the world;
then I would set upon that old torn and tattered skin, and in such sort
would baste it, that the flitches thereof should fly about here and
there; but they shun the light. This time twelvemonths no man
would have given a farthing for the Protestants, so sure the ungodly
Papists were of us. For, said Luther, when my most gracious Lord
and master, the Prince Elector of Saxony, before other Princes came
to the Diet, the Papists marvelled much thereat, for they verily believed
that he would not have appeared, by reason (as they imagined) his cause
was too bad and foul to be brought before the light. But what
fell out? Even this, that in their greatest security they were
overwhelmed with the greatest fear and affrightments. Because
the Prince Elector, like an upright Prince, appeared so early at Augsburg,
then the other Popish princes swiftly posted away from Augsburg to Innsbruck,
where they held serious counsel with Prince George and the Marquis of
Baden, all of them wondering what the Prince Elector’s so early
approach to the Diet should mean, insomuch that the Emperor himself
thereat was astonished, and doubted whether he might come and go in
safety or not. Whereupon the princes were constrained to promise,
that they would set up body, goods, and blood by the Emperor, the one
offering to maintain 6,000 horse, another so many thousands of foot-soldiers,
etc., to the end His Majesty might be the better secured. There
was a wonder among wonders to be seen, in that God struck with fear
and cowardliness the enemies of the truth. And although at that
time the Prince Elector of Saxony was alone, and but only the hundredth
sheep, while the others were ninety-and-nine, yet, notwithstanding,
it so fell out that they all trembled and were afraid. Now when
they came to the point, and began to take the business in hand, then
there appeared but a very small heap that stood by God’s Word.</p>
<p>But, said Luther, we brought with us a strong and mighty King, a
King above all Emperors and Kings, namely, Christ Jesus, the powerful
Word of God. Then all the Papists cried out, and said, “Oh,
it is insufferable that so small and silly a heap should set themselves
against the Imperial power.” But, said Luther, the Lord
of Hosts frustrateth the councils of Princes. Pilate had power
to put our blessed Saviour to death, but willingly he would not; Annas
and Caiaphas willingly would have done it, but could not.</p>
<p>The Emperor, for his own part, is good and honest; but the Popish
Bishops and Cardinals are undoubtedly knaves. And forasmuch as
the Emperor now refuseth to bathe his hands in innocent blood, therefore
the frantic Princes do bestir themselves, do scorn and contemn the good
Emperor in the highest degree. The Pope also for anger is ready
to burst in pieces, because the Diet, in this sort, without shedding
of blood, should be dissolved; therefore he sendeth the sword to the
Duke of Bavaria, to proceed therewith, and intendeth to take the crown
from the Emperor’s head, and to set it upon the head of Bavaria;
but he shall not accomplish it. In this manner ordered God the
business, that Kings, Princes, yea, and the Pope himself, fell from
the Emperor, and that we joined with him, which was a great wonder of
God’s providence, in that he whom the devil intended to use against
us, even the same, God taketh, maketh and useth for us. Oh, wonder,
said Luther, above all wonders!</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Assembly of the Princes at Brunswick, 1531.</i></p>
<p>When the Princes (professing the Augustinian Confession) held an
assembly at Brunswick, then Luther received three letters, wherein was
shown that the Prince Elector of Saxony journeyed five days through
the Marquisate of Brandenburg, whereas Prince Henry of Brunswick would
neither give him convoy nor permit him to go through his country.
But the Prince Elector of Brandenburg, in his country, gave him princely
entertainment in every place, and many went out of Brunswick to meet
and to receive him. But the Landgrave of Hessen went on the other
side, through Goslar, without a convoy. Christianus, King of Denmark,
the second day of the assembly, delivered up the Confession of his Faith,
and was held and esteemed a second David. Whereupon Luther said,
God of his mercy assist him for the sanctifying of his name. But,
said he, the pride of the Duke of Brunswick may easily redound to his
own hurt and prejudice, who, contrary to all law and equity, denied
a safe convoy to one of his best and truest friends. Moses likewise
desired a safe convoy to the King of the Amorites; but being denied,
he thereby took occasion to raise war against him. The Lord of
Heaven grant us peace. The same day other letters came to Luther
from Brunswick, showing that the King of Denmark in person, the Ambassadors
of England and France, and of many Imperial cities, were arrived there,
among whom, some carried themselves very strangely towards those of
the Protestant League. Luther said, under the name and colour
of the Gospel, they seek their own particular advantages, but in the
least danger they are afraid. These politic and terrestrial leagues
and unions have no hand nor share in the Gospel: God alone preserveth
and defendeth the same in times of persecution. Let us put trust
and confidence in him, and with him; let us erect and establish an everlasting
league, for the world is the world, and will remain the world.</p>
<div class="GutenbergBlankLines1"><br /></div>
<p><i>Of the Convention and Assembly of the Protestant State at Frankfort-on-the-Main,
1539.</i></p>
<p>God, of his infinite mercy, said Luther, assist them at Frankfort-on-the-Main,
that they may Christian-like consult and conclude, to the end that God’s
honour, the good and profit of the commonwealth may be furthered.
Indeed, it is a very small assembly; it hath a strange aspect to be
held in an Imperial city; but forasmuch as they are thereunto constrained
by the adversaries, they must be content.</p>
<p>The Papists, void of shame, do unwisely undertake to possess themselves
of the cities, and by fraud to draw thereunto their adherents; then
they make show of keeping peace, but in the meantime they contrive how
to separate and confuse the whole body, and of the members to make a
massacre; they secretly fall upon Hamburg, upon Minden, and Frankfort.
They might more wisely go to work, if by open wars they assailed us.
At Augsburg they openly condemned us; and if those of our party had
not been patient, it had presently gone on at that time. Anno
1539, the 16th of February, Luther commanded public prayers to be made
for the day at Frankfort, that peace might be confirmed. For if
the Landgrave be incensed, then all resistance will be in vain.
The Landgrave neither provoketh nor giveth occasion to wars; but, on
the contrary, when he is provoked, he still seeketh peace; whereas,
notwithstanding, he is better furnished and provided for wars than his
adversary is, by 2,000 horse, for Hessen and Saxon are horsemen; when
they are set in the saddle, they are then not so easily hoisted out
again. As for the high-country horsemen, they, said Luther, are
dancing gentlemen. God preserve the Landgrave; for a valiant man
and Prince is of great importance. Augustus Cæsar was wont
to say, “I would rather be in an army of stags, where a lion is
general, than to be in an army of lions where a stag is general.”</p>
<p>The 25th of February, Luther prayed again with great devotion for
peace, and for the day at Frankfort, that through civil wars (which
are most hurtful), the religion, policy, and God’s Word might
not be sophisticated and torn in pieces. Wars are pleasing to
those that have had no trial or experience of them; God bless us from
wars.</p>
<div class="GutenbergBlankLines2"><br /><br /></div>
<p>Footnotes:</p>
<p><a name="footnote1"></a><a href="#citation1">{1}</a> <i>Whatsoever
was pretended, yet the true cause of the Captain’s commitment
was because he was urgent with the Lord Treasurer for his Arrears; which,
amounting to a great sum, he was not willing to pay; and to be freed
from his clamours he clapped him up into prison.</i></p>
<p><a name="footnote2"></a><a href="#citation2">{2}</a> <i>The
name of a rich family.</i></p>
<div class="GutenbergBlankLines3"><br /><br /><br /></div>
<p>*** END OF THE PROJECT GUTENBERG EBOOK, TABLE TALK OF MARTIN LUTHER ***</p>
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