Part 4

_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_.