Chapter II: Part 2

When the Pope and Emperor, said Luther, cited me to appear at Worms, Anno Domini 1521, at the Imperial Assembly, they pressed and earnestly advised me to refer the determining of my cause to his Imperial Majesty; but I answered the three spiritual Electors, Maintz, Tryer, and Cologne, and said, “I will rather surrender up to his Majesty his letters of safe-conduct which he hath given me than to put this cause to the determining of any human creature whatsoever.” Whereupon my master, the Prince Elector of Saxony, said also unto them, “Truly no man could offer more.” But as they still insisted and urged me touching that point, I said, I did not dare to presume, without great danger of running myself into God’s wrath, and of the loss of my soul’s health, to refer this Cause, which is none of mine, but God’s Cause, to the censure of earthly counsel; for the same, before all ages, hath been had in consultation, hath been determined, censured, concluded, and confirmed by the great Council in Heaven, to be and remain the infallible, most certain and true Word of the High Majesty of God; and therefore altogether needless, yea, most presumptuous now it were, either to receive or to deliver it to the determination and censure of human and natural sense, wit, and wisdom, which is subject to nothing more than to error, especially in and concerning God’s Word and divine matters. And I told them flat and plain, I would rather expose myself to endure all the torments that this world, flesh, and the devil were able to devise and prepare than to give my consent thereunto.

_That in former Times it was dangerous studying the Holy Scriptures_.

In times past, as also in part of our time, said Luther, it was dangerous studying, when divinity and all good arts were contemned; and when fine, expert, and prompt wits were plagued with sophistry. Aristotle, the Heathen, was held in such repute and honour, that whoso undervalued or contradicted him was held, at Cologne, for the greatest heretic; whereas they themselves understood not Aristotle. The Sophists did much more darken Aristotle than illustrate him; like as that Friar did, who wasted two whole hours in a sermon about Christ’s Passion, and concerning this question: _Utrùm quantitas realiter distincta sit à substantia_—whether the quantity in itself were divided from the substance? He showed this example, and said, “My head might well creep through, but the bigness of my head could not;” insomuch that, like an idiot, he divided the head from the bigness thereof. A silly grammarian might easily have solved the same, and said, The bigness of the head, that is, the big or great head.

With such and the like fopperies were petty brains troubled, said Luther, and were instructed neither in good arts nor in divinity. Antipho, Chusa, Bovillus, and others were likewise miserably molested and plagued about bringing a thing which was round into four square, and to compare a straight line with a crooked. But we, God be praised, have now happy times; and it were to be wished that the youth made good use thereof, and spent their studying diligently in such arts as at this time are green, and flourish.

_That the Jews have better Teachers and Writers of the Holy Scriptures than the Gentiles_.

When I read in the Psalter, said Luther, I do much admire that David had such a spirit. Oh, what high enlightened people were among the Jews! This David was a married man; he was a king, a soldier, and a preacher; he was busy in temporal affairs, yet nevertheless he wrote such an excellent surpassing book. The New Testament was written also by men that were Jews, and the Apostles themselves were Jews: God would signify thereby that we should adore his Word, we should preciously esteem thereof, reverence, and love the same. We Gentiles have no book that ruleth in the Church, therefore we are not comparable to the Jews; from hence it is that St. Paul maketh a very fine distinction or difference between Sarah and Hagar, and the two sons, Isaac and Ishmael. Hagar was also a wife, but nothing near like Sarah; therefore it is a great pride, presumption, and wilfulness of the Pope, in that he, being but a human creature, will presume, without Scripture, to set himself against the Scripture, and will exalt himself above the same.

_Of Luther’s Complaint of the Multitude of Books_.

The multitude of books, said Luther, is much to be lamented; no measure nor end is held in writing; every one will write books; some out of ambition to purchase praise thereby, and to raise them names; others for the sake of lucre and gain, and by that means further much evil. Therefore the Bible, by so many comments and books, will be buried and obscured, so that the Text will be nothing regarded. I could wish that all my books were buried nine ells deep in the ground, for evil example’s sake, in that every one will imitate me with writing many books, thereby to purchase praise. But Christ died not for the sake of our ambition and vain-glory, but he died only to the end that his name might be sanctified.

_That God’s Word will not be truly understood without Trials and Temptations_.

I, said Luther, did not learn my divinity at one only time, but I was constrained to search deeper and deeper, to which my temptations brought me; for no man, without trials and temptations, can attain to the true understanding of the Holy Scriptures. St. Paul had a devil that beat him with fists, and with temptations drove him diligently to study the Holy Scripture. I, said Luther, had cleaving and hanging on my neck the Pope, the Universities, all the deep-learned, and with them the devil himself; these hunted me into the Bible, where I diligently read, and thereby, God be praised, at length I attained to the true understanding of the same. Without such a devil, we are but only speculators of divinity, and according to our vain reasoning we dream that so-and-so it must be, as the Monks and Friars in monasteries do. The Holy Scripture of itself is certain and true enough; but God grant me the grace that I may catch hold on the right use thereof; for when Satan disputeth with me in this sort, namely, whether God be gracious unto me or no? then I must not meet him with this text: “Whoso loveth God with all his heart, with all his soul, and with all his strength, the same shall inherit the kingdom of God;” for then the devil presently objecteth, and hitteth me in the teeth, and saith, “Thou hast not loved God with all thy heart,” etc., which, indeed, is true, and my own conscience therein witnesseth against me; but at such a time I must arm myself and encounter him with this text, namely: “That Jesus Christ died for me, and through him I have a gracious God and Father; Christ hath made an atonement for me,” as St. Paul saith, “He is of God given unto us for wisdom, for righteousness, for holiness, and for redemption.”

Tyrants, sectaries, seducers, and heretics do nothing else but drive us into the Bible, to make us read more diligently therein, and with more fervency to sharpen our prayers.

_Of the Advice of the Bishop of Salzburg_, _how to qualify the Controversy between the Protestants and Papists_, _propounded to Luther shortly before his Death_; _touching which_, _Luther discoursed as followeth_:

At the Imperial Assembly at Augsburg, in the year 1530, the Bishop of Salzburg said unto me, “Four ways and means there are to make a reconciliation or union between us and you Protestants. One is, that ye yield unto us. To that you say you cannot. The second is, that we yield unto you; but that we will not do. The third is, that the one party, by force, should be compelled to yield to the other; but thereupon a great combustion and tumult might be raised. Therefore the fourth way or means were to be applauded and used, namely, that now being here assembled together, the one party should strive to thrust out the other, and that party which shall have the advantage, and be the stronger, the same should put the other party into a bag and expel them.” Whereupon I, said Luther, answered him and said, “This, indeed, were a very substantial course to settle unity and peace, wonderful wisely considered of, found out and expounded by such a holy and Christian-like Bishop as you are.” And thereupon I took letters out of my pocket, which shortly before I had received from Rome, and gave the same to the Bishop to read, which letter related a pretty passage that fell out there five weeks before, between some Cardinals and the Pope’s Fool, written as followeth:—

The said Cardinals had been in serious consultation how, and by what means, the Protestants in Germany might be convinced touching their error, and suppressed; but they saw the difficulty of it, in that the Protestants, in their books and writings, powerfully against the Papists, cited the sacred Scripture, and especially they opposed and withstood them with the doctrine of St. Paul, which were great blocks in the Papists’ way, insomuch that they found it a business not so easily to be accomplished. Then said the Fool unto the Cardinals, “I know how to give you herein an advice, whereby you easily may be rid and quitted of St. Paul, that his doctrines shall not be approved of; as thus: The Pope,” said the Fool, “hath power to make Saints; therefore let St. Paul be taken out of the number of the Apostles, and preferred to be a Saint, as then his _dicta_, or sayings, which are against you, shall no more be held for apostolical.” “This and your proposition,” said Luther to the Bishop, “are of equal value.”

OF GOD’S WORKS.

_That human Sense and Reason cannot comprehend nor understand God’s Works_.

In all things, and in the least creatures, yea, also in their members, God’s almighty power and great wonderful works do clearly shine. For what man, how powerful, wise, and holy soever, can make out of one fig, a fig-tree or another fig? or, out of one cherry-stone, can make a cherry or a cherry-tree? or what man can know how God createth and preserveth all things and maketh them grow?

And truly we find and see printed the Holy Trinity in all good arts and creatures, as the almighty power of God the Father, the wisdom of God the Son, and the goodness of God the Holy Ghost. Neither can we conceive or know how the apple of the eye doth see, or how understanding words are spoken distinctly and plainly when only the tongue is moved and stirred in the mouth, all which are natural things, as we daily see and act. How then should we be able to comprehend or understand the secret counsel of God’s Majesty, or search it out with our sense, wit, reason, or understanding?

_That no Man understands God’s Works_.

No man, said Luther, is able to imagine, much less to understand, what God hath done, and still doth without ceasing. Although we laboured and sweated blood to write but only three lines in such manner as St. John did write, yet were we never able to perform it. What, then, should we any way admire or wonder at our wisdom? I, for my part, said Luther, will be a fool, and will yield myself captive.

When one asked where God was before Heaven was created, St. Austin made answer thereunto and said, He was in himself. And as another, said Luther, asked me the same question, I said, He was building Hell for such idle, presumptuous, fluttering spirits and inquisitors. After he had created all things, he was everywhere, and yet he was nowhere; for I cannot fasten nor take hold of him without the Word. But he will be found there where he hath bound himself to be. The Jews found him at Jerusalem by the Throne of Grace (Exodus xxv.). We find him in the Word and Faith, in Baptism and Sacraments; but in his Majesty he is nowhere to be found.

It was a special grace in the Old Testament, when God bound himself to a certain place where he would be found, namely, in that place where the Tabernacle was, towards which they prayed; as first in Shiloh and Shechem, afterwards at Gibeon, and lastly at Jerusalem in the Temple.

The Greeks and Heathens in after-times, said Luther, did imitate the same, and did build temples for their idols in certain places, as at Ephesus for Diana, at Delphos for Apollo, etc. For where God built a church, there the devil would also build a chapel. They imitated the Jews also in this, namely, that as the most holy was dark and had no light, even so and after the same manner did they make their places dark where the devil made answer, as at Delphos and elsewhere. In such sort is the devil always God’s ape.

But, said Luther, whereas the most holy must be dark, the same did signify that the Kingdom of Christ no other way was to be taken hold of and fastened, but only by the Word and by Faith.

_That the Superfluity of temporal Wealth doth hinder the Faith_.

God, said Luther, could be rich soon and easily if he would be more provident, and would deny us the use of his creatures. If he would but keep back the sun, that it should not shine, or lock up the air, detain the water, or quench out the fire—ah! then would we willingly give all our money and wealth to have the use of his creatures again.

But seeing God so liberally heapeth his gifts upon us, we therefore will claim them as by right, in despite of him, and let him deny them us if he dare. Therefore the unspeakable multitude of his innumerable benefits do hinder and darken the faith of the believers, much more of the ungodly.

_That God doth purchase nothing but Unthankfulness with his Benefits_.

God giveth sun and moon, said Luther, stars and elements, fire and water, air and earth, and all creatures; body and soul, and all manner of maintenance, of fruits, grain, corn, wine, and all that is profitable for the preserving of this temporal life; and, moreover, he giveth unto us his all-saving Word, yea, himself he giveth unto us.

But, said Luther, what getteth God thereby? Truly nothing else than that he is wickedly blasphemed; yea, that his only Son is pitifully scorned, contemned, and hanged on the gallows; his servants plagued, banished, persecuted and slain. This is the thanks that he hath for his Grace, for creating, for redeeming, sanctifying, nourishing, and for preserving us: such a seed, fruit, and godly child is the world. Oh, woe be to it!

_Of God’s Power in our Weakness_.

God, said Luther, placeth his highest office very wonderfully; he commits it to preachers that are poor sinners and beggars, who do utter and teach it, and very weakly do thereafter, or live according to the same.

Thus goeth it always with God’s power in our weakness; for when he is weakest in us, then is he strongest.

_Howsoever God dealeth with us_, _it is always unacceptable_.

How, said Luther, should God deal with us? Good days we cannot bear, evil we cannot endure. Giveth he riches unto us? then are we proud, so that no man can live by us in peace; nay, we will be carried upon hands and shoulders, and will be adored as gods. Giveth he poverty unto us? then are we dismayed, we are impatient, and murmur against him. Therefore nothing were better for us than soon to be conveyed to the last dance, and covered with shovels.

_Of the acknowledging of Nature_.

Adam had no need of books, said Luther, for he had the Book of Nature; and all the Patriarchs and Prophets, Christ and his Apostles, do cite much out of that book; as, touching the sorrows of women bearing children, of the fellowship and community of the members of man’s body, as St. Paul relateth such parables, and saith that one member cannot miss another: if the eyes did not see, whither then would the feet go? how would they stumble and fall? If the hands did not fasten and take hold, how then should we eat? If the feet went not, where then would the hands get anything? Only the maw, that lazy drone, lies in the midst of the body, and is fatted like a swine. This parable, said Luther, teacheth us that mankind should love one another; as also the Greeks’ pictures do teach concerning two men, the one lame and the other blind, who showed kindness the one to the other, as much as in them lay. The lame guided the blind in the way, which else he neither knew nor saw, and the blind carried the lame, that else could not go; so that they both were helped and came forward.

_Of God’s Goodness_, _if we could but trust unto him_.

Once, towards evening, came flying into Luther’s garden two birds, and made a nest therein, but they were oftentimes scared away by those that passed by. Then said Luther, O ye loving pretty birds! fly not away; I am heartily well contented with you, if ye could but trust unto me. Even so it is with us: we neither can trust in God, who, notwithstanding, showeth and wisheth us all goodness.

_That God made all Things for Mankind_.

God’s power is great, said Luther, who holdeth and nourisheth the whole world, and maintaineth it; and it is a hard article where we say and acknowledge, “I believe in God the Father.” He hath created all things sufficiently for us. All the seas are our cellars, all woods are our huntings; the earth is full of silver and gold, and of innumerable fruits, which are created all for our sakes, and the earth is a corn-house and a larder for us, etc.

_That God’s creatures are used_, _or rather abused_, _for the most part by the Ungodly_.

The wicked and ungodly, said Luther, do enjoy and use the most part of God’s creatures; for the tyrants have the greatest power, lands, and people in the world; the usurers have the money; the farmers have eggs, butter, corn, barley, oats, apples, pears, etc.; but good and godly Christians must suffer, be persecuted, must sit in dungeons where they can see neither sun nor moon, must be thrust out into poverty, must be banished, and plagued, etc. But certainly it must be better one day; it cannot always so remain; let us have but patience, and steadfastly remain by the pure doctrine, and, notwithstanding all this misery, let us not fall away from the same.

_That God_, _and not Money_, _preserves the World_.

God only, said Luther, and not money and wealth, maintains and preserves the world; for riches and much money do make proud and lazy people: as at Venice, where the richest people are, a horrible dearth fell among them in our memory, so that they were driven to call upon the Turks for help, who sent twenty-four galleys laden with corn, all which, as they almost were arrived, went down into the sea and sank before their eyes.

Therefore, said Luther, great wealth and money cannot still the hunger, but rather occasioneth more dearth; for where rich people are, there it is always dear, and things are at high rates. Moreover, money maketh no man right merry, but much more pensive and full of sorrow; for they are thorns which do prick people, as Christ calls riches; yet is the world so mad that they will set thereupon all their joy and felicity.

_That God’s corporeal Gifts are but little regarded_.

One evening, Luther saw cattle going in the fields, in a pasture, and said: Behold, there go our preachers, our milk-bearers, butter-bearers, cheese and wool-bearers, which do daily preach unto us the faith towards God, that we should trust in him, as in our loving Father; he careth for us, and will maintain and nourish us.

_That God nourisheth all the Beasts_.

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?

_That God is skilful in all Manner of Trades_.

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?

_That God will be praised in all Languages_.

“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?

_That God is willing we should make use of his Creatures_.

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.

_That God fills the Bellies of the Ungodly_, _but he gives the Kingdom of Heaven to the Good and Godly_.

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.

_Court Cards_.

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 from his Heart can humble himself before God_, _he hath gained_.

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?

_That God preserves Nurture and Discipline_.

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.

_By reason of our stiff-necked Hardness_, _God must be both harsh and good too_.

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.”

_What that is_, _God is nothing_, _and yet he is all Things_.

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.

_That Children are God’s special Blessings and Creatures_.

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.

OF THE NATURE OF THE WORLD.

_Of the World_, _and of the Manner thereof_.

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.

_Of the Manner of People in Eating_.

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 Unthankfulness of Husbandmen and Farmers_.

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.

_The Gospel discovereth the Wickedness of Mankind_.

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.

_The World’s Unthankfulness towards the Servants of God_.

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 must have stern and fierce Rulers_.

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 World’s highest Wisdom_.

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.

_The Language and Doings of the World_.

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.

_Luther’s Comparison of the World_.

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.

_The World seeketh Immortality with their Pride_.

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!

_What is to be considered in the executing of Offices_.

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?

_The World is full of Dissemblers and Blasphemers_: _How many Sorts there be_.

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.

_Of the Wealth and Treasure of the World_.

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.

_Covetousness is a Sign of Death_; _we must not rely on Money and Wealth_.

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 Popes’ Covetousness_.

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:

_ Versus Amor_, _Mundi Caput est_, _et Bestia Terræ_.

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.

_Princes do draw and tear Spiritual Livings unto 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.