_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.