Chapter III: Part 3

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 fearful Example of Covetousness_.

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.

_Wealth is the least Gift of God_.

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.

_Giving to the Poor that truly stand in need of our Help_.

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.

_The World will always have new Things_.

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.

OF THE LORD CHRIST.

_That Christ warreth with great Potentates_.

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.

_That it doth not follow because Christ did this and that_, _therefore we must also do the same_.

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.”

_That the weak in Faith do also belong to the Kingdom of Christ_.

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?

_That Christ is the only Physician against Death_, _whom notwithstanding very few do desire_.

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.”

_Of the Temple of all the Gods (except Christ)_, _at Rome_, _called Pantheon_.

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?

_That the World knoweth not Christ_, _nor those that are his_.

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.

_Of the Name Jesus Christ_.

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.

_That Christ and the Pope are set on_, _the one against the other_.

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.

_Of the Pre-eminence of God’s Word_.

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.

_That Christ is the Health and Wisdom of the Faithful_.

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.”

OF SINS AND OF FREE-WILL.

_Of the Fall of the Ungodly_, _and how they are surprised in their Ungodliness and False Doctrine_.

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.

_Of the Acknowledgment of Sins_.

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.

_What our Free-will doth effect_.

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.

OF THE CATECHISM.

_Of the Virtues and Vices concerning the Ten Commandments_.

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.

BRIEF SENTENCES OF THE CATECHISM, ACCORDING AS LUTHER USED TO TEACH AND INSTRUCT HIS FAMILY AT HOME.

_Of the Ten Commandments of God_.

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.

_Of the Creed_.

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.

_Of the Lord’s Prayer_.

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.

_Of Baptism_.

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.

_Of the Lord’s Supper_.

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_.

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.

OF THE LAW AND THE GOSPEL.

_That we ought to beware of Sophistry_.

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.

_Whether we should preach only of God’s Grace and Mercy_, _or not_.

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.

_Against the Opposers of the Law_.

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.

_Of the Children’s Faith_.

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.).

_Of an Example of Faith in the Time of Dearth_.

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.

_That Faith is the only Rule in Divinity_.

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.

_Of the Consequences of Faith_.

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.

_That the Enemies of the Gospel must bear Witness to the Doctrine of Faith_, _that thereby we only are justified before God_.

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 _sub una specie_, 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.

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.

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.”

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.

_Of the Love towards the Neighbour_.

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.

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.

_Of that Sentence_, _“Give_, _and it shall be given unto you_._”_

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.

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’ (_Date_), was put out and cashiered, so hath the other brother, ‘So shall be given’ (_Dabitur_), also lost himself.”

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 _Dabitur_ 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.

_That giving must be done with a free Heart_, _without expecting a Requital_.

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.”

_Of the expounding of the Prophet Isaiah’s Speech_: _“In Quietness and in Confidence shall be your Strength_._”_

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 _Patientia_.

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.

_Of Comfort against Envy_.

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.

_That Patience is necessary in every Particular_.

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.

OF PRAYER.

_What Power Prayer hath_.

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.

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.

Ecclesiasticus saith, “The prayer of a good and godly Christian availeth more to health, than the physician’s physic.”

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.”

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, _Ascensus mentis ad Deum_, 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 _Ascensus_. Indeed, we have boasted and talked much of the climbing up of the heart; but we failed in _Syntaxi_, we could not bring thereunto the word _Deum_; 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 _conditionaliter_, conditionally, and therefore uncertainly.

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.

_Of the Power of Prayer_, _and of the Lord’s Prayer_.

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.

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.

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.

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.”

_That we must daily go on in Praying_.

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.

_That Preachers ought to join their Prayers together_.

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.

_Of the Power of Prayer_.