Chapter 3

Upon these words of Christ, “If a man loveth me, he will keep my Word, and my Father will love him, and we will come unto him, and make our abode with him,” I say thus, said Luther: Heaven and earth, the castles and palaces of all Emperors, Kings, and Princes, are no way sufficient to make a dwelling-place for God; yet, in a silly human creature that keepeth his Word he will dwell. Isaiah calleth heaven his “seat,” and earth his “footstool,” but not his dwelling; therefore, when we long to seek after God, we shall be sure to find him with them that hear and keep his Word, as Christ saith, “He that keepeth my Word, I will come and dwell with him.”

A man could not speak more simply and childishly than Christ spake, and yet he confounded therewith all the wisdom of the worldly-wise. To speak in such a manner, said Luther, is not _in sublimi_, _sed humili genere_: if I should teach a child, I would teach him in this sort: “He that loves me, will keep my Word.” Here we see that Christ saith not, Abstain from flesh, from marrying, from housekeeping, etc., as the Papists teach, for that were even to invite the devil and all his fellows to a feast.

_That true and upright Christians are ready to suffer Death and all manner of Torments for the Gospel’s sake_, _but Hypocrites do shun the Cross_.

Not long since, said Luther, I invited to my table, at Wittemberg, an Hungarian Divine, named Matthias de Vai, who told me that, as he came first to be a Preacher in Hungary, he chanced to fall out with a Papistical Priest. Now, he was complained of by that Priest to a Friar that was brother to the Vaivoda, or Governor of Buda, and they were both summoned to appear before him. The one much accusing the other, insomuch that the Friar could not reconcile nor take up the controversy between them, at last, and after long debate, the Friar said, “I know a way soon to discover the truth of this cause,” and commanded that two barrels of gunpowder should be set in the midst of the market-place at Buda, and said unto the parties, “He that will maintain his Doctrine to be right, and the true Word of God, let him sit upon one of these barrels, and I will give fire unto it, and he that remaineth living and unburned, his Doctrine is right.” Then Matthias de Vai leaped presently upon one of the barrels and sat himself down thereon; but the Papist Priest would not up to the other barrel, but slunk away. Then the Friar said, “Now I see and know that the Faith and Doctrine of Matthias de Vai is the right, and that our Papistical Religion is false.” And thereupon he punished and fined the Papist, with his assistants, for wronging De Vai, in four thousand Hungarian ducats, and compelled him for a certain time to maintain one hundred soldiers at his own charge; but he licensed Matthias de Vai openly to preach the Gospel. The Friar himself, recanting his religion, was converted and became a Protestant; whereupon Luther said, Never yet would any Papist burn for religion, but our people go with joy to the fire, as heretofore hath been well seen on the holy Martyrs.

_By what God preserveth his Word_.

God will keep his Word, said Luther, through the writing-pen upon earth; the Divines are the heads or quills of the pens, but the Lawyers are the stumps. If, now, the world will not keep the heads and quills—that is, if they will not hear the Divines—then they must keep the stumps—that is, they must hear the Lawyers, who will teach them manners.

_That in Causes of Religion we must not judge according to human Wisdom_, _but according to God’s Word_.

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?