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?
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.
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?
“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?
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.
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.
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.
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. Ut Regem Daniœ.
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.
“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: Deposuit potentes—He puts down the mighty from their seat, etc.
“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.
“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.”
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?
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.
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.
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.
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.
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.
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.”
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.
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.
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, Dixit impius in corde suo, non est Deus. On the contrary, the god of the world is riches, pleasure, and pride, wherewith they abuse all the creatures and gifts of God.
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.
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.
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.)
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.
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.
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.”
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.
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.”
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, “Non putâram” (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, “Non putâram” (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.
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.
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.
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!
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 Decalogus, 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.
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.
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:
Dum potui, rapui; rapiatis, quando potestis.
(I extorted and oppressed as long as I was able; while ye have power, get what you can.)
Oh! said Luther, how finely, think you, must this Cardinal have departed and died?
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.
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.
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.
Cacoëthes is a wicked villain, that wittingly and wilfully prepareth mischief.
The Fuggars [97] 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.
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.
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.
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:
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.
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.
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.
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:
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 Jus violati hospitii. 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 (per fas aut nefas) with other goods, so must the same likewise be consumed, insomuch that at last nothing will be left.
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 partem de tunica Christi.
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.
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 Materialis, formalis, efficiens et finalis causa, nor anything else that is good; therefore our Lord God commonly giveth riches to such from whom he withholds all Spiritual good.
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.
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.
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.
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.
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.”
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?
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.”
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.
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.
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?
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.
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.
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.
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.
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.
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.
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 Stultitias carnales; yea, also Stultitias spirituales; 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, Sapientiam et fortunam, Wisdom and good success; yet, notwithstanding, he calleth him, in the Prophet Jeremiah, Juvenem, a youth, where he saith, “Quis excitabit juvenem” (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.”
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.
That which falleth in Heaven is devilish, but that which stumbleth on earth is human.
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.
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.
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.
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.
The Decalogus, 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.
There never was at any time written a more excellent, complete, nor compendious book of virtues.
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.
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.
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.
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.
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.
The duty of the Seventh Commandment is continency and chastity; against the same is lasciviousness, immodest behaviour, adultery, etc.
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.
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.
The duty of the Tenth Commandment is righteousness, to let every one possess his own; the contrary is to be miserable and unjust.
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.
As the Faith is, so is also God.
God stayeth not quite away, though he stayeth long.
Despair maketh Priests and Friars.
God careth and provideth for us, but we must labour.
God will have the heart only and alone.
Idolatry is the imagination of the heart.
God giveth by creatures.
God’s Word placeth before our eyes the world, to the end we may see what a fine spark it is.
God’s Word is our sanctification, and maketh everything happy.
Works of obedience must highly be regarded.
All that govern are called Fathers.
Shepherds of Souls are worthy of double honour.
Magistrates belong not to the fifth Commandment.
Wrath is forbidden in every man, except in the magistrates.
All occasions of death are forbidden.
Matrimony proceedeth freely in every state and calling.
Matrimony is necessary and commanded.
Matrimony forbidden and disallowed is against God’s command.
Matrimony is a blessed state, and pleasing to God.
To steal is what one taketh unjustly.
Unfaithfulness is also stealing.
Thieving is the most common trade in the world.
Great thieves go scot-free, as the Pope and his crew.
Falseness and covetousness prosper not.
Backbiting is meddling with God’s judgment.
Censuring, and to speak evil behind one’s back, belongeth only to the magistrates.
We must censure and reprove no man behind his back.
We must judge charitably in everything.
There are no good works without the Ten Commandments.
To fear God, and to trust in him, is the fulfilling of all the Commandments.
The first Commandment driveth on all the rest.
The Creed teacheth to know God, and what a God we have.
In all cases we must make use of faith.
God giveth himself unto us with all creatures.
We must always drive on the article of Jesus Christ.
The Holy Ghost bringeth Christ home unto us; he must reveal him.
Where the Holy Ghost preacheth not, there is no Church.
The works of the Holy Ghost are wrought continually.
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.
The devil, the world, and our flesh is against God’s Will.
The devil hindereth and destroyeth the daily bread and all the gifts of God.
God careth for our bodies daily.
No man can live in the world without sin.
No man can bring his own righteousness before God.
We must forgive, as God forgiveth us.
To forgive our neighbour, assureth us fully that God hath forgiven us.
We are tempted three manner of ways—of the devil, of the world, and of our flesh.
Temptations serve against the secureness of our flesh.
Temptations are not overcome through our own strength.
The devil would hinder all that we pray for.
The devil goeth about to bring us into all manner of need.
Faith is annexed to Baptism.
Faith must have before it some external thing.
Faith maketh the person worthy.
Baptism is not our work, but God’s.
Baptism is right, although no man believeth.
No man must build upon his faith.
Unbelief weakeneth not God’s Word.
The Sacrament of the Lord’s Supper is of God’s ordaining.
The Word maketh a Sacrament.
Christ in the Sacrament is spiritual food for the soul.
Remission of sins is obtained only through the Word.
Faith receiveth the forgiveness of sins.
The Sacrament consisteth not in our worthiness.
Faith and human understanding are one against another.
Faith dependeth on the Word.
As we hold of Christ, even so we have him.
Faith is a Christian’s treasure.
The Gospel is the power of God.
Good works are nameless.
A Christian’s work standeth for the good of the neighbour.
Faith in Christ destroyeth sin.
The Holy Scriptures only give comfort, they forbid not good works.
Christ is a general good.
Christians do pray for and desire the last Day of Judgment.
The Church heareth none but Christ.
Christ is of a mean estate and small repute.
In adversities we should show ourselves like men, and pluck up good spirits.
Our whole life should be manly; we should fear God and put our trust in him.
Faith maketh us Christ’s heritage.
We should aim at celestial honour, and not regard the contemning of men.
Christ spareth us out of mere grace through the Word.
The Gospel is altogether joyful.
Grace condemneth all people’s own righteousness.
Salvation is purchased and given unto us without our deserts.
Regeneration is the work only of the Holy Ghost.
Human reason cannot comprehend nor understand the goodness and benefits of God.
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.
Faith hath regard to the Word, and not to the Preacher.
The Preacher and the Word are two Persons.
This natural life is a little piece of the life everlasting.
Own imaginations and conceits spoil all things.
The Gospel cometh of God, it showeth Christ, and requireth Faith.
The Gospel is a light in the world, which lighteneth mankind, and maketh children of God.
False Preachers are worse than deflowerers of virgins.
Righteousness is obtained through faith, and not through works. Works make faith strong.
A Preacher is made good through temptations.
A Prince is venison in heaven.
A person must be good before his works can be good.
We must not be dejected, but believe and pray.
No State or Calling is of any value to make one good before God.
Faith endureth no human traditions in the conscience.
The Saints oftentimes erred like men.
We must distinguish offices from the persons.
We hate punishment, but we love sin.
God preserveth the sanctified, yea, even in the midst of errors.
No great Saint lived without errors.
A Christian’s life consisteth of three points—of faith, love, and the cross.
We command a Christian in nothing, he is only admonished.
We must curb ourselves in our own wills and minds.
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.
Human reason comprehendeth not, nor understandeth that Christ is our brother.
Christ is given unto us that believe with all his benefits and works.
Christ cometh unto us by preaching, so that he is in the midst of us.
Without the Cross we cannot attain to glory.
The Gospel cannot be truly preached without offence and tumult.
The Holy Ghost maketh one not instantly complete, but he must grow and increase.
We lose nothing by the Gospel, therefore we should venture thereupon all we have.
To believe the Gospel, delivereth from sins.
Works belong to the neighbour, faith to God.
Those that censure and judge others, condemn themselves.
Such as is the Faith, such is also the benefit.
To doubt is sin and everlasting death.
We know Christ when he himself is a schoolmaster in our hearts, and breaketh bread unto us.
God’s Word kindleth Faith in the heart.
Faith is to build certainly on God’s mercy.
Christ requireth no seeming godliness, no hypocrisy nor dissembling, but the godliness of the heart.
We are saved merely by grace and mercy, if we trust thereupon, but God must alter our hearts.
The Law is nothing but a looking-glass.
Christ carrieth us upon his back before his Father.
Love regardeth not unthankfulness.
If, said Luther, we diligently mark the world and the course thereof, we shall find that it is governed merely by weenings or conceits, Mundus regitur opinionibus. Therefore sophistry, hypocrisy, and tyranny do rule and have the government in the world.
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.
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.
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.
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.
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 Gratiam, 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.
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.
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.
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.
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.
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.
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.
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.
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.).
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.
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.