Table talk

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TABLE TALK

Companions for a Quirt $our.
i.

A COMPANION TO THE LORD'S TABLK.

II.

PRIVATE THOUGHTS ON RELIGION.

III.
A\ INFALLIBLE WAY TO CONTENTMENT.

IV.
LUTHER'S TABLE TALK.

Companions for a ©wet $our.

LUTHER'S TABLE TALK.

EXTRACTS SELECTED BY
DR. MACAU LAY,

Editor flf " The Leisure Hcnr."

THE RELIGIOUS TRACT SOCIETY :

56, PATERNOSTER Row; 65, ST. PAUL'S CHURCHYAKD ;

AND 164, PICCADILLY.

"Luther's mind was literally world-wide; his
eyes were for ever observant of what was round him.
. \. . Being one of the most copious of talkers, he
enabled his friends to preserve the most extra
ordinary mon-um&nt of his acquirements and cf his
intellectual vigour. On reading the Table Talk
cf Luther; one ceases to wonder how this single
man could change the face of Europe."

J. A. FROUDE.

PREFACE.

THE history of the book known to us as
" Luther's Table Talk " is briefly this :—

Anthony Lauterbach, a friend and formerly
a pupil of Luther at Wittenberg, was in the
habit of noting down the doctor's familiar dis
courses with Philip Melanchthon, Justus Jonas,
John Bugenhagen, and others. In the pictorial
life of the Reformer by Gustav Konig, one of
the pictures presents Luther in his garden with
his family and several guests, while Lauterbach
is busily taking notes even of the informal talk
of this time of recreation. This accords with

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preface.

the tradition as to the real historical origin cf
this biographical record.

In 1569, Doctor John Aurifaber having ob
tained these manuscript notes of Anthony
Lauterbach, added many other discourses, and,
arranging the whole under certain Loci Com
munes, or Common Places, published them at
Eisleben. In his preface, after making refer
ence to the manuscript notes, he says : " And
whereas I, Johannes Aurifaber, in the years
1545 and 1546, before the death of that most
famous divine, Luther, was much with and
about him, and with all diligence writ and noted
down many most excellent histories and acts,
and other most necessary and useful things
which he related : I have, therefore, set in order
and brought the same also into this tome."

The book had wide circulation, and was

deemed to have so great influence in supporting

the cause of the Reformation, that the Pope,

Gregory XIII., induced the Emperor Rudolf II.

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to issue an edict that all copies should be burned,
and that it should -be death for any person to
possess a copy.

In consequence of this edict being carried out
with great rigour, the work became excessively
scarce. But in the year 1626, Captain Henry
Bell, when on a mission on some State business
for King James I., obtained from a German
gentleman a copy which was said to have been
wonderfully preserved, and accidentally dis
covered in making some alteration in his house.
The edict still being in force, the possessor was
glad to allow this copy to go to England, where
Captain Bell translated it.

The book had a singular history before it saw
the light. Archbishop Laud heard of it, and
desired to see both the original and the transla
tion. After retaining them for two years, he
sent the books with a message through his
chaplain, and fifty livres in gold, promising to
obtain an order from King Charles for the

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printing of the work. When the Archbishop
fell into his troubles nothing more was heard
of this order; but the House of Commons,
having notice of the translation, sent for Captain
Bell to appear before a Committee, sitting
in the Treasury Chamber. Sir Edward
Deering, being chairman, said he knew a
learned German, then beneficed in Essex, Mr.
Paul Amiraut, to whom he would like the work
to be referred. The report being favourable,
the Committee then referred the translation to
two members of the Assembly of Divines then
sitting at Westminster — Edward Corbet, of
Merton College, Oxford, and Charles Herle
(who was President or Prolocutor after Dr.
Twisse). These divines made report that they
found it an excellent work, whereupon the
House of Commons, on the 24th February,
1646, gave order that it should be printed.

A second edition appeared in 1791, with a
preface by John R viand, of Northampton, and

a life of Luther by Dr. John Gottlieb Burck-
hardt, Minister of the German Lutheran Church
at the Savoy, London. It was published by
subscription, in forty-five numbers, at 6d. each,
appearing weekly, the whole forming a large
folio of 502 pages, with xxiv. pages of prefatory
matter. A reprint forms one of Bohn's series
of volumes.

Cur selection of extracts is made from the
second edition. The title-page infoims us that
in addition to the original notes there are " all
sorts of comforts, advices, prophecies, admoni
tions, directions, and instructions." Dr. Auri-
faber knew that there was a great demand for
everything connected with Luther, and he in
cluded in his book much that is of slight value,
and much that ought never to have been put on
iccord. Some of the subjects also have lost
their interest for modern readers, such as those
which relate to the petty potentates and the
wars of the time, the temporal power of the

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IJrefare.

papacy, and "the Turks," who then formed a
real menace to Christendom. There is also
much repetition even on questions of more
permanent interest, so that a brief selection
from the large volume seems sufficient to pre
sent the real opinions and words of Luther
concerning points most important to the Chris
tian Church. And the reader will agree with
Dr. Aurifaber, who says, "These most profitable
discourses of Luther, containing such high
spiritual things, we should in no wise suffer to
be lost, but worthily esteem thereof, whereout
all manner of learning, joy, and comfort may
be had and received."

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LIST OF SUBJECTS.

FACE

The Bible above all Books 17

How to Study and Know the Bible ... 18

The Certainty of God's Word 19

Boldness from God's Word 21

God known in Christ 22

Joy and Fear 24.

Divine and Human Science 24

Want of Trust in God's good Will ... 25

To be left of God is the greatest Judgment 26

The Hope of a Better Life 26

God's Punishment on Nations 27

Sacrifices Pleasing to God 29

Three Sorts of People 30

Love to Christ sustaining in Service ... 31

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Hist of Subjects.

PAG a

The Show and Form of the World and the

Church 32

On Helping the Poor 33

Of Jeroboam's Calves 34

Of Idolatry • . . 35

Whereby the Godhead of Christ is known . 36

That Christ is God and Man 37

Christ the Mediator 38

The Excellency of the Knowledge of Christ 39

The Knowledge of Christ 4.1

Mistrust of Christ 42

The Holy Ghost, the Lord and Giver of

Life 43

Forgiveness of Sins 45

That Man's Thoughts are wholly Evil . . 45
Concerning Free - Will (in regard to

Spiritual Good) before Conversion . . 47

Of Free-Will in Conversion 48

Limits of Human Will 50

Teaching the Young 51

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Hist of .Subjects.

PAGE

Earnest Preaching 51

The Little Catechism 52

The Law and the Gospel 53

The Law Viewed as having Power to Save 55

Of Antinomians 56

Of the Fulfilling of the Law 58

Childlike Faith ....'..• 59

Of God's Justice and Righteousness ... 61

Abraham's Faith 62

The Word of God the Basis of Faith . . 63

Justification by Faith 64

When Good Works are Pleasing to God . 65

Prayer without Ceasing 66

The Elector John of Saxony 66

Providential Deliverance 67

Elevation of the Sacrament 68

The Cause of the Sacrament 70

Is Rome the Mother Church? 71

Qualities of a Good Preacher 71

A World-pleasing Preacher 73

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ILtst of Subjects.

TAGK

Discrimination in Preaching 73

The Pope's Three Crowns ....... 74

The Pope is Antichrist 75

Will-Worship and False Religion .... 75

Of Purgatory 77

The Bible and the Works of the Fathers . 77

About a General Council 78

Charles V. at Augsburg 79

The Fathers concerning Faith 80

Respect for the Fathers 8 1

St. Augustine and St. Jerome 83

John Huss 84

Tempted of the Devil 85

Conflict with the Devil 86

Cheerfulness amidst Trouble 87

Defence against Melancholy 89

A True Believer must have Trouble ... 90
Letter to a Father Mourning for a Son

Lost 92

Troubles about Predestination and Election 94

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ILtst of .Subjects.

Monastic Life 95

False Brethren ... - 96

Life a Voyage 97

Prayer as a Father . 98

The Lord Ruleth 98

Henry VIII 99

The Augsburg Confession 99

A Downcast Man 100

Legends of Saints 101

A Good General 102

Paris University in the Sixteenth Century. 102

Jews and Christians 103

Music 106

Singing to be taught in all Schools . . . 107

Lawyers and Divines 107

Pilate's Character and Conduct 108

Wealth is the Least Gift of God 109

The Sacrifice of the Mass no

Faith and Work 1 1 r

The Future Life m

ILtst of Subjects.

PAGE

Good Princes 112

The Best Preachers and Hearers .... 113

Luther's Divinity School 114

Unsearchableness of God's Works .... 115

Useless Questionings 116

The Wisdom of the World 118

Men's Love of Novelty 119

Christ the Only Physician for Death ... 119
Man Unable to Distinguish between the

Law and the Gospel 121

How we are made Good before Christ . . 122

Patience I22

One of Luther's Sayings 123

The Amaranthus a Symbol of the Church 123

The True Preacher 125

Christian Pilgrimages 125

Allegories

127

Thankfulness 128

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The Bible above all Books.— The Holy
Scripture, or the Bible, is full of divine gifts
and virtues. The books of the heathen taught
nothing of Faith, Hope, and Love ; nay, they
knew nothing at all of the same ; their books
aimed only at that which was present, at that
which, with natural wit and understanding, a
human creature was able to comprehend and
take hold of; but to trust in God and hope in
the Lord, nothing was written thereof in their
books. In the Psalms and in Job we may see
and find how those two books do treat and
handle of Faith, of Hope, of Patience, and
Prayer.

To be short, the Holy Scripture is the best
and highest book of God, full of comfort in all
manner of trials and temptations ; for it teacheth
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of Faith, Hope, and Love, far otherwise than
by human reason and understanding can be
comprehended. And, in times of troubles and
vexations, it teacheth how these virtues should
light and shine ; it teacheth also, that after this
poor and miserable life, there is another which
is eternal and everlasting.

How to Study and Know the Bible.--The
chief lesson and study in Divinity is, well and
rightly to learn to know Christ, for He is therein
very friendly and familiarly pictured unto us.
From hence St. Peter saith : Grow i/p in the
knowledge of Christ ; and Christ Himself also
teacheth that we should learn to know Him only
out of the Scriptures, where He saith : Search
the Scriptures, for they do testify of vu\

We ought not to measure, censure, and under
stand the Scriptures according to our own
natural sense and reason, but we ought dili
gently by prayer to meditate therein, and to
search after the same. The devil and tempta
tions also do give occasion unto us -somewhat
to learn and understand the Scriptures by
experience and practice. Without trials and
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temptations we should never understand any
thing thereof ; no, not although we diligently
read and heard the same. The Holy Ghost
must be the only master and tutor to teach us
therein, and let youth and scholars not be
ashamed to learn of this tutor. When I find
myself in temptation, then I quickly lay hold
and fasten on some text in the Bible which
Christ Jesus layeth before me ; namely, that He
died for me, from whence I have and receive
comfort.

The Certainty of God's Word. — Above all

things let us be sure that the doctrine which

we teach is God's Word ; for when we be sure

of that, then we may build thereupon and know

that this cause shall and must remain ; the

devil shall not be able to overthrow it, much

less shall the world be able to root it out, how

fiercely soever they rage against the same. I,

God be praised, do surely know that the

doctrine which I teach is God's Word, and

have now hunted from my heart all other

doctrines and faiths, by what name soever,

which I see do not concur with God's Word,

and now I have overcome those heavy tempta-

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tions which sometimes tormented me in this
manner ; namely, Art thou (thought I) the only
man that hath God's Word pure and clear, and
all others fail therein? In such sort doth Satan
vex and assault us under the name and title of
God's Church ; yea (saith he) that doctrine
which the Christian Church so many years
hitherto hath held and established for right,
wilt thou presume to reject and overthrow the
same with thy new doctrine ?

A man must be able bodily to affirm and say,
I know for certain that the same which I teach
is the only Word of the high Majesty of God in
heaven, His final conclusion and everlasting
unchangeable Truth, and whatsoever concur-
reth and agreeth not with this doctrine, the
same is altogether false, and spun by the devil.
I have before me God's Word which cannot
fail, nor can the gates of hell prevail against it ;
thereby will I remain although the whole world
were against me. And withal I have this com
fort, that God saith : I will give thee people and
hearers that shall receive it, cast thy care upon
me ; I will defend thee, only remain thou stout
and steadfast by my Word.

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Boldness from God's Word. — When the
devil findeth me idle, and that I do not think of
God's Word, then he scrupleth my conscience,
as if I taught not right, but had occasioned a
confusion in the government, and with my
doctrine had raised much offence and rebellion.
But when I get hold on God's word, then have
I won the game, then I resist the devil, and say
thus : I know, and out of God's W7ord am sure,
that this doctrine is not mine, but the doctrine
of the Son of God. Then I think thus with
myself : What careth God for the whole world,
though it were ten times as big again? He
hath set His Son to be King, and hath set Him
so fast in His kingdom, that He neither can nor
will be removed ; for God Himself saith : This
my Son shall ye hear. And in Psalm ii. he
saith : Be ivise now therefore, O ye kings ;
be instructed, ye judges of the earth; serve the
Lord with fear, and rejoice with trembling.
Kiss the Son, lest He be angry, and ye fierisli
from the way, &c. Jf His wrath be kindled, &c.
That is : Will ye combine yourselves against
the Son ; so shall ye with all your kingdoms,
principalities, governments, rights, orders, laws,
powers, forts, treasure, and wealth, be utterly

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consumed and brought to nothing, like as hath
happened to the kingdom of the Jews and
others.

Let us in any case be sure and certain of our
cause. St. Paul boasteth of himself, and saith
thus : / am an apostle and servant of Jesus
Christ, and a teacher of the Gentiles. No car
nal-minded man is able to understand this kind
of boasting, which at that time was as needful
and necessary for St Paul as an article of
faith.

God known in Christ. — If thou wilt be sure
and certain of thy conscience and salvation,
then abstain from speculating and searching
to know and to seek God the Lord, as well what
His essence is, as also His will, according to
thine own sense, reason, and carnal mind ; for
without his Word, and His Son Christ, He will
not be found. But thou must learn to take hold
on God by such means as He is expressed by in
Holy Scriptures, concerning which St. Paul
saith : For after that, in the 'wisdom of God,
the world by wisdom knew not God, it pleased
God by the foolishness of pt caching to save them

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that believe. For the Jews require a sign, and
the Greeks seek after wisdom ; but we preach
Christ crucified, to the Jews a stumbling-block,
and to the Greeks foolishness ; but unto them
that are called, both Jews and Greeks, Christ
the power of God, and the wisdom of God.

Therefore begin them to seek God there where
Christ Himself began ; namely, where He was
conceived in the womb of His mother, the Virgin
Mary, where He lay in the manger of Bethlehem
sucking on His mother's breasts. For He came
down from heaven, was born a natural human
creature, He walked with us mankind on earth,
He preached, wrought miracles, suffered, was
crucified, and died, rose again from the dead,
only for this end, that He might place Himself in
such manner before our corporeal eyes, thereby
to draw the eyes of our hearts, that is, all our
senses, cogitations, and meditations, unto Him ;
and so to debar us from a presumptuous specu
lating and searching out the Majesty of God in
heaven. But through His Word He causeth to
be offered unto us such things as are necessary
for our knowledge to salvation.

lltttfjer's Cable Calk.

Joy and Fear. — I would fain see one that
could make these two agree together, to be joyful
and to be afraid. I cannot behave myself in
that manner towards God ; but my little son
Hans can show himself so towards me ; for
when I sit in my study and write, or do some
thing else, then my boy sings me a song ; and
when he will be too loud, then I check him a
little ; yet nevertheless he singeth on, but with
a more mild and softer voice, and somewhat
with fear and reverence. Even so will God
likewise have us to do, that we should always
rejoice in Him, yet with fear and reverence
towards God.

Divine and Human Science. — God only,
through His Word, instructed! the heart, to the
end it may come to the serious acknowledgment of
itself, and to know how wicked it is, and spoiled ;
yea, that it is at enmity with God, as St. Paul
witnesseth. Afterwards God leadeth a man
so far, that he cometh also to the knowledge of
God, and how he may be freed from sin, and
after this miserable vanishing Avorld, how he
may obtain a life that is everlasting. On the
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contrary, human sense and reason, with all her
wisdom, is able to bring it no further than to
instruct and direct people how to live a civil
kind of life ; how to behave and carry them
selves in this vanishing world ; also, how to
govern, to keep house, to build, and how they
may be instructed in other good arts : such
things are taught and learned in philosophy,
and out of heathenish books, and no more.
But how they should learn to know God, and
His dear Son Christ Jesus, and to be saved, the
same teacheth the Holy Ghost only through
God's Word ; for philosophy understandeth
nothing in divine matters.

Want of Trust in God's Good Will.— 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 con
tented 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.

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To be left of God is the greatest Judgment.
— No greater anger than when God is silent,
and talketh not with us, but suffereth us to go
on in our sinful works, and to do all things
according to our own lusts and pleasures.

Ah, God ! punish, we pray thee, with pesti
lence, with famine, and with what evil sicknesses
else may be on earth ; but be not silent, Lord,
towards us.

The Hope of a Better Life. — If there were
no hope of the resurrection of the dead, nor of
another and better world, after this short and
miserable life, wherefore then doth God offer
Himself that He will be our God, that He will
give us all that is necessary and healthful for
us, and in the end will deliver us out of all
trouble both temporal and spiritual ? To what
purpose is it that we hear His Word and believe
in Him? What are we the better when we cry
and sigh to Him in our anguish and need, that
we wait with patience upon His comfort and
salvation, upon His grace and benefits which
He shows in Christ ? Why do we praise and
thank Him for the same ? Why are we daily in
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danger, and suffer ourselves to be persecuted
and slain for the sake of Christ's Word, which
we teach and hold for our greatest treasure, and
do acknowledge it before the wicked world !

But forasmuch as the everlasting merciful
God, only through His Word and Sacraments,
talketh and dealeth with us (all other creatures
excluded), not of temporal things which pertain
to this vanishing life, all which in the begin
ning He hath provided richly for us, but where
we shall remain when we depart from hence,
and giveth unto us His Son for a Saviour, who
delivereth us from sin and death, and hath pur
chased for us everlasting righteousness, life, and
salvation ; that we believe in Him, and at His
commandment are baptized, &c. Therefore it is
most certain that we do not die away like the
beasts that have no understanding ; but so
many of us that do sleep in Christ, shall through
Him be raised again to life everlasting at the last
day ; but the ungodly to everlasting shame and
destruction.

God's Punishment on Nations.— When God
is angry with us, and delivereth us into the

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hands of our enemies, that through them He
punisheth our sins and vices ; and sendeth
upon us pestilences, plagues, famine, &c. Yet,
nevertheless, so long as He speaks with us
through His Word, it is a certain sign of His
grace and favour towards us ; for whom the
Lord loveth He chasteneth. But (said Luther)
when people are secure, they hear indeed the
Word, but it goeth in at one ear, and out at the
other ; they prate much thereof, but no amend
ment of life, nor fruits of the faith do follow ; as
we see, alas ! before our eyes, every one will be
a true Christian and an upright Protestant, and
yet wicked covetousness, usury, and other sins
go on in full flourish and sway. And when God,
through good and godly teachers and preachers,
doth threaten us, and we will not turn and
repent, &c., it is then a certain sign, that God
will shortly take from us His Word and pure
doctrine, and will leave us in the darkness of
our hearts to walk in our own counsels, as
Christ threatened the Jews, and took from them
the Kingdom of God, and gave it to others that
brought forth their fruits. In this sort it falls
out, that kingdoms, countries, and people for
the same cause are utterly wasted and destroyed
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Therefore it amazeth me, and I do fear that
Germany in a short time will be visited, and
horribly punished, by reason of the great un-
thankfulness in contemning and blaspheming
of God's Word. God can have long patience
when the people are wicked ; but when they
contemn His Word, and persecute the same,
then hath patience an end, and the last punish
ment is at hand, as with the Jews, Greeks,
Romans, and others.

Sacrifices Pleasing to God.— The Scriptures
(said Luther) do show two manner of sacrifices
that are acceptable to God, the first is called a
sacrifice of Thanks or Praise. When we teach
and preach God's Word purely ; when we hear
and receive it with faith ; when we acknowledge
the same, and do everything that tendeth to
the spreading of it abroad, and thank God from
our hearts for the unspeakable benefits which
through the same are laid before us, and
bestowed upon us in Christ ; when we praise
and glorify Him, &c. Hereof the 5oth Psalm
saith, Offer unto God thanksgiving. Also, He
that offer eth thanks praiscth Me, And Psalm

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cxviii. Thank the Lord, for He is gracious,
because His mercy endureth for ever. And
Psalm ciii. Praise the Lord, O my soul, and
all that is within me praise His Holy Name.
Praise the Lord, O my so it I, and forget not all
His benefits.

Secondly, when a sorrowful and troubled
heart in all manner of temptations hath his
refuge in God, calls upon Him in true and up
right faith, seeks help by Him, and waits
patiently upon Him, Psalm cxviii. In my trouble
I called upon tJie Lord, and He heard me at
large. Psalm xxxiv. Tlie Lord is nigh unto
them that are of a contrite heart, and ivill save
such as be of an liumble spirit. And Psalm li.
The sacrifice of God is a troubled spirit ; a
broken and contrite heart, O God, shall Thou not
despise. And Psalm 1. Call upon Me in the time
of need, so "will I deliver thce, and thnu shalt
praise Me. With such sacrifices God is well
pleased.

Three Sorts of People. — There are three
degrees of people's natures. The first, are the
great and common sort, that live securely with
out remorse of conscience ; they acknowledge
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not their corrupted manners and natures ; they
are not sensible of God's wrath against their
sins, are careless thereof. The second sort, are
those which through the law are scared, do feel
God's anger, and fly from Him ; do strive and
wrestle with despair, as Saul did, &c. The
third sort, are they that do acknowledge their
sins, and God's wrath due unto them for the
same ; do feel themselves to be conceived and
born in sin, and therefore deserve everlastingly
to be damned and lost ; but, notwithstanding,
they attentively hearken to the sound "of the
Gospel ; that God, merely out of grace, for the
sake of Jesus Christ, forgiveth sins, who hath
satisfied the Father for us ; they do receive and
believe it, and so are justified before God, and
afterwards also they show the fruits of their
faith by all manner of good works, which God
hath commanded. The other two sorts of people
go the wrong way.

Love to Christ sustaining in Service. — He

must be of a high and great spirit that under-
taketh to serve the people both in body and
soul, and nevertheless must suffer the utmost

ILutfjer's 2Tafale Calk.

danger, and highest unthankfulness. There
fore Christ said to Peter, Simon, &c., Lovest
thott Me ? and repeats 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 give away his wealth and health, and after
wards 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 Show and Form of the World and the
Church. — The world, to look upon, is like a
Paradise ; but on the contrary the Church of
God, and of the Lord Christ, which hath the
clear and pure doctrine, and holdeth fast there
by, is evil-favoured and ugly in the eye of the
world ; but before, and in the sight of God,
she is dear and precious, costly, and highly
esteemed.

Aaron appeared gloriously in the temple in
his rich attire ; therefore we must not regard
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what the world censureth of us, nor trouble our
selves how they esteem of us. For, what do I
care that the popish princes, nobility, citizens,
and commons do hold and esteem of me as of
dirt and nothing worth ? I will in due time, and
in the day to come, regard and esteem of them
as little. It is in us comfort sufficient to be
pleasing to the good and godly.

On Helping the Poor. — St. John saith, Me
that hath this world's goods, and seeth his
brother have need, and shutteth tip his bowels
of compassion from him, how divelleth the love
of God in him ? And Christ saith, He that
desireth of thee, give to him; that is, to him
that hath need and is in want. He saith not to
every idle, lazy, and wasteful companion, which
commonly are the greatest beggars ; to whom,
although one gave much and often, yet were
they nothing helped thereby. In this town (said
Luther) no men are in greater want than the
students and scholars. The poverty here indeed
is great, but idleness and laziness is far greater :
a man can scarcely get a poor body to work for
money, and yet they will all beg : there is no
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good government : though I were able, yet I
would not give to those idle beggars ; for the
more one helpeth and givcth them, the more and
oftener they come. I will not cut my bread
away from my wife and children, and give it
to such ; but when one is truly poor, to him
I will give with all my heart, according to my
ability. And no man should forget that Scrip
ture which saith, He that hath two coats, let him
part 'with one, &c., for in the Holy Scripture
naming a coat, meaneth all manner of apparel
that one hath need of according to his state and
calling, as well for credit as for necessity. As
also, by the daily bread is understood, all main
tenance necessary for the body ; therefore a
coat, in Scripture, is signified to be all usual
apparel.

Of Jeroboam's Calves.- -These calves of
Jeroboam remain always in the world, and will
remain to the last day : not that any man
maketh or causeth calves to be made like
Jeroboam's. But upon whatsoever a man doth
depend or trust (God set aside), the same maketh
to himself calves, as Jeroboam did ; that is,
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Calk.

he maketh other and strange gods which he
honoureth and worshippeth instead of the only
true, living, and eternal God, who only can and
will help and comfort in all need. In like
manner also, all such as rely and depend upon
their arts, wisdom, strength, own sanctity, riches,
honour, power, connection, ordinance?, or any
thing, under what title or name soever (on which
the world buildeth and boasteth), the same
(I say) do make and worship these calves, as
Jeroboam did. For they trust in, and depend
on vanishing creatures, which is merely wor
shipping of idols, and is idolatry.

Of Idolatry. — Idolatry is plainly this : When
things are not done and taken in hand according
to God's Word, and as the same doth describe
and teach us. For when a man will serve God,
he must not look upon that which he doth, nor
upon the work, but he must look how it ought to
be done, whether God hath commanded it or
no : Seeing (as Samuel saith) that God hath
more pleasure in obedience, than in burnt-sacri
fice. Therefore whoso hearkeneth not to God's
voice, the same is an idolater, [although he
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Eutfjcr's £able JTalft.

performed the highest and most heavy service of
God. As the nature and manner of idolatry is,
it maketh not choice of that which is esteemed
easy and light, but of that which is great and
heavy. This have we seen in the friars and
monks, who, almost every day, have devised
new worshippings of God ; but forasmuch that
God in His Word hath not commanded the
same, it is therefore altogether idolatry. More
over and besides, all blaspheming, contemning
of God's Word, covetousness, wrong, force, un
just judgments and censures, and the like, are
mere idolatry ; for what service of God soever a
human creature doth erect and set up without
God's Word and command, the same is idolatry,
as the Scripture saith.

Whereby the Godhead of Christ is known. —

The Holy Scripture (especially St. Paul) every
where ascribeth even that unto Christ, which
He giveth to the Father, namely, the divine
almighty power ; so that He can give grace, and
peace of conscience, forgiveness of sins, life,
victory over sin, death, and the devil. Now,
unless St. Paul would rob God of His honour
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and would give it to another that is not God,
he dared not to ascribe such properties and
attributes unto Christ, if He were not true God ;
and God Himself saith, Isa. xlii.,/ will not give
My glory to another. And, indeed, no man can
give that to another which he hath not himself ;
but, seeing Christ giveth grace and peace, the
Holy Ghost also, and redeemeth from the power
of the devil, of sin and death ; so is it most
sure, that He hath an endless, an immeasurable
almighty power equal with the Father.

Christ bringeth also peace, but not as the
Apostles brought, namely, through preaching ;
but He giveth it as a Creator, as His own proper
creature. The Father createth and giveth life,
grace, and peace ; and even so giveth the Son
the same gifts. Now, to give grace, peace,
everlasting life, forgiveness of sins, to justify, to
save, to deliver from death and hell, surely
these are not the works of any creature, but of
the sole Majesty of God, and such things the
angels themselves can neither create nor give.

That Christ is God and Man.— That Christ
is God and Man, the same is above human

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's Cable Calk.

sense, reason, and understanding. For when
we are to bring the two Natures in Christ (the
Divine and Human) into one person, then
human wit, wisdom, sense, reason, and under
standing do startle, and say, How can this be ?
I understand it not. O (said Luther) no thanks
unto thee for this confession ; for it is not
written to that end and purpose, that thou
shouldest understand and comprehend it with
thy natural sense, wit, and wisdom, but thou
must yield thyself captive and believe the Word
of the Gospel through the operation of the Holy
Ghost, and give God the honour, that He is true.
Christ saith, John xvi., Matthew xxi., and Mark
xi., Whatsoever ye shall ask the P'ather in My
name, that will He give unto you Here Christ
speaketh, as, that He hath all in His hand and
power, to give every thing which a man prayeth
unto Him for in faith.

Christ the Mediator. — There is but one God,
saith St. Paul, and one Mediator between God
and man; namely, the man Jesus Christ, who
gave Himself a ransom for all. Therefore, let
no man think to draw near unto God, or to
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Eutfjtv's Cable

obtain grace of Him, without this Mediator,
High-priest and Advocate. Hebrews v. and
I John ii.

Now if He be an intercessor for us to God,
then doth it follow for certain that we arc
sinners, and are lost ; and we cannot through
our good works, civil kind of life, virtues, de
serts, sanctity, neither through the works of the
law, appease God's wrath, nor obtain forgive
ness of sins. Likewise, through this one little
word, Mediator before God, all merits of saints,
our own good works and righteousness, are
quite rejected and condemned, so that through
the same no human creature can be justified
before God. Moreover, we see thereby how
fierce and intolerable God's anger is against sins,
seeing that by none other sacrifice and offering
they could be appeased and stilled, but only
through the precious blood of the Son of
God.

The Excellency of the Knowledge of Christ.
— We should not take the whole world in ex
change for this knowledge that we know that
Christ is Christ, that He is our only Saviour,

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our High-priest, our Lord and King. This I
did not know so long as I lived a friar in the
monasteries. Now although the case should so
fall out, that we should lose our lives for the
sake of the truth, yet Christ liveth, and if He
liveth, then shall we live also; for His promise
standeth fast, and will for ever so remain firm
against the gates of hell. Now Christ whom we
preach is God ; therefore the whole world in
comparison of this Christ, is nothing at all.

All the wise of the world do scoff and scorn
us Christians, that we with such fervency do
take Christ's cause in hand, but at last their
scoffing and scorning will fall into their own
bosoms.

The chief study in divinity is, that we learn
to know Christ aright : therefore saith St. Peter,
Grow up in the knowledge of Jesus Christ;
namely, that He is the most merciful, the most
just and wise : and, said he, if I might leave
behind me but only this lesson, which with
great diligence I have driven and taught ;
namely, that people would beware and take
good heed of speculations, and instead thereof
would comprehend and take hold on Christ
only, in the most plain and simple manner ;
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then I should think myself happy, and that
I had accomplished much.

The Knowledge of Christ. — The righteous
ness of works will not submit nor stand proof,
much less will this prevail in trials and in
agonies ; nay, will produce anguish of heart to
those that depend thereon. There is nothing
on earth that maketh people sure of the forgive
ness of their sins, and that they are not im
puted to them, but only an application of Christ,
through which we receive comfort, and strength
of faith, in all anguish and sorrows of death.
Without this knowledge of Christ I am not
able to endure my conscience, neither am I
quieted by my own works, or by the righteous
ness of God's laws, much less have I any com
fort by my sanctity, which out of my own devotion
and good opinion make choice of ; yea, the
devil, through one sin, hunteth me in such sort,
that I oftentimes think the world is too narrow
for me, only the knowledge of Christ lifteth me
up, and setteth my conscience in peace.

Eutfjrr's Cable Calk.

Mistrust of Christ. — It is a pity that we
make our sins so great and heavy, and at the
same time forget our Saviour Christ Jesus, who
gave Himself an offering for our sins. St. Paul
knoweth how to comfort and cheer up such, he
beateth out the barrel's head at once, and saith
flatly : We must not regard the threatenings of
the law, nor rely upon the works of the law, but
only upon Christ, who is our wisdom, righteous
ness, sanctification and redemption, and richly
giveth supply to them that need.

I fail herein, and it maketh me full of sorrow :
for it is a bewitching of the devil, that we put
more confidence and trust in human creatures
than in God.

I do expect more goodness from Kate my
wife, from Philip Melanchthon, and from other
friends, than from my sweet and blessed Saviour
Christ Jesus ; and yet I know for certain, that
neither they, nor any other person on earth, will
or can suffer that for me which He hath suffered ;
why then should I be afraid of Him ?

This my foolish weakness grieveth me very

much. We plainly see in the Gospel, how mild

and gentle He showeth Himself towards His

disciples ; how familiar and friendly He passeth

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ILutfyrr's

over their weakness, their presumption, yea,
their foolishness, &c. He checketh their unbelief,
and in all gentleness admonisheth them. More
over, the Scripture (which is most sure) saith,
Blessed are they that put their trust in Him.
Fie on our unbelieving hearts, that we should
be afraid of this man, who is more loving,
friendly, gentle, and compassionate towards us
than are our kindred, our brethren and sisters ;
yea, than parents themselves are towards their
own children.

The Holy Ghost, the Lord and Giver of Life.

— It is witnessed by Holy Scripture, and the
Symbolum of Nice out of Holy Scripture
teacheth, that the Holy Ghost is He that maketh
alive, and together with the Father and the Son
is worshipped, and with them is honoured.

Therefore the Holy Ghost, of necessity, must
be true and everlasting God with the Father
and the Son in one only essence. For if He
were not true and everlasting God, then could
not be attributed and given unto Him the divine
power and honour, that He maketh alive, and
that together with the Father and the Son, He

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flutter's Cable Calft.

is worshipped and glorified, touching which
point the fathers powerfully did set themselves
against the heretics, and out of Holy Scripture
stoutly maintained the same.

The Holy Ghost is God everlasting, as we
acknowledge and believe in our Christian faith.
Our Saviour Christ giveth unto Him sundry
names and titles : First, He calleth Him a Re
prover, Who reproveth the world of sin, &c.
Secondly, a Comforter. Thirdly, a Spirit of
Truth. Fourthly, that He proceedeth from the
Father ; in each particular it appears that He is
true and eternal God with the Father and the
Son. Fifthly, that He witnesseth of Christ, and
of none other; without this witness of the Holy
Ghost concerning Christ, there is no true nor
constant comfort. Therefore (said Luther) it
resteth all on this, that we take sure hold on
the text, and say, I believe in Jesus Christ, who
died for me ; and I know that the Holy Ghost
(who is called and is a Witness and a Com
forter) doth preach and witness (in Christen
dom) of none, but only of Christ, therewith to
Strengthen and comfort all sad and sorrowful
-hearts. Thereon will I also remain, and will
depend upon none other for comfort.
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ILu tfjrr's Cable Calft.

Forgiveness of Sins. — God forgiveth sins
merely out of grace for Christ's sake ; but we
must not abuse the grace of God. God hath
given signs and tokens enough, that our sins
shall be forgiven ; namely, the Preaching of the
Gospel, Baptism, the Lord's Supper, and the
Holy Ghost into our hearts.

Now it is also needful that we evidence by
our works that we have received the forgive
ness of sins, by each forgiving the faults of his
brother. There is no comparison between God's
remitting of sins, and that of ours. For what
are one hundred pence, in comparison of ten
thousand pounds (as Christ saith) ? Nothing at
all. And although we deserve nothing by our
forgiving, yet we must forgive, that thereby we
may prove and give testimony, that we from
God have received forgiveness of our sins.

That Man's Thoughts are wholly Evil. —

We must well and diligently weigh the words
which the Holy Ghost speaketh through Moses,
for He saith not slightly, The thoughts of man
are evil, but, Every imagination of the thoughts
of his heart is evil continually : insomuch, that

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ILutfjer's Cable

what a man is able to conceive with his thoughts
with his understanding and free-will with highest
diligence, the same is evil, and not once or
twice, &c., but it is evil continually ; that is,
always from time to time : and without the Holy
Ghost, man's reason, his will and understanding,
is without the knowledge of God ; and to be
without the knowledge of God, is nothing else
than to be ungodly, to walk in darkness, and to
hold that for best which is directly worst.

But (said Luther) I speak only of that which
is good in divine things and according to the
Holy Scripture ; for in this case we must make
a difference between that which is temporal and
that which is spiritual, between policy and
divinity ; for God doth also allow of the govern
ment of the ungodly, and doth reward their vir
tues, yet only so far as belongeth to this temporal
life ; for man's will and understanding con-
ceiveth that to be good which is external and
tempora yea also, it taketh the same to be not
only good, but the best and chiefest good.

But when we divines deal about free-will, we
demand what man's free-will is able to accom
plish in divine and spiritual matters, not in out
ward and emporal affairs : and we do directly
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conclude, That man, without the Holy Ghost, is
altogether wicked before God, although he were
decked up and trimmed with all the virtues
of the heathen, and had all their works.

There are indeed (said Luther) fair and
glorious examples in the histories of- the
heathens touching many virtues ; that they were
fine and temperate, and lived chaste lives ; they
were bountiful, they loved their country, parents,
wives, and children ; they were men of courage,
and behaved themselves courteous and friendly.

But I say that the very ideas of mankind
concerning God, concerning the true worship
ping of God, and concerning God's will, are
altogether stark blind and darkness. For the
light of human wisdom, reason, and under
standing (which alone is given to man), com-
prehendeth only what is good and profitable
outwardly.

Concerning Free-Will (in regard to Spirit
ual Good) before Conversion. — This is my
absolute opinion : he that will maintain and
defend man's free-will, that it is able to do or
work any thing in spiritual causes (be they

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Eutfycr's £afcle Calk.

never so small), the same hath denied Christ.
This I have always maintained in my writings,
especially in those which I wrote against Eras
mus of Rotterdam (one of the principal learned
men in the whole world) ; and thereby will I
remain, for I know it to be the truth ; and
though all the world should be against it, and
otherwise conclude, yet the decree of the Divine
Majesty must stand fast against the gates of
hell.

I confess that mankind hath a free-will, but
it is to milk kine, to build houses, &c., and no
further : for so long as a man is at ease and in
safety, and is in no want, so long he thinketh
he hath a free-will which is able to do some
thing ; but when want and need appeareth, so
that there is neither meat, drink, nor money,
where is then free-will ? It is utterly lost, and
cannot stand when it cometh to the pinch. But
faith only standeth fast and sure, and seeketh
Christ.

Ot Free-Will in Conversion. — Some new
divines do allege, That the Holy Ghost worketh
not in those that do resist Him, but only in such

Etttfjer's STable

as are willing and give consent thereto, whereby
it appeareth, that free-will is also a cause and
helper of faith ; whereupon it followeth, That
faith alone justifieth not, nor that the Holy
Ghost alone worketh through the Word, but
that our will doth something therein.

But I say it is not so ; the will of mankind
worketh nothing at all in his conversion and
justification ; Non cst effiriens causa Justifica-
tionis, sed materialis tantum. It is the matter
on which the Holy Ghost worketh (as a potter
maketh a pot out of clay) ; even in those that
resist and are averse, as in St. Paul. But after
that the Holy Ghost hath wrought in the wills
of such resistants and averse parties, then He
also maketh and prepareth that the will is
willing, and, as it were, consenting thereunto.

They say and allege further, That the example
of St. Paul's conversion is a particular and
special work of God ; therefore the same cannot
be brought in for a general rule, as if it should
be so with all others. I answer, Even like as
St. Paul was converted, even just so are all
others converted ; for we all resist God, but the
Holy Ghost draweth the will of mankind in His
time, when He pleaseth, through the Word.
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Etitijrr's Cable Calft.

Limits of Human Will.— -True it is, and I do
allow (said Luther) that man's natural strength,
in some measure, is yet unspoiled. But in what
measure ? Answer. — A man (though he be alto
gether drowned in ungodliness, and is become
the devil's own) hath a free-will and power in
domestic and temporal government ; also to
rule a ship, and to fulfil such and the like affairs
which God hath made subject to man, such
natural strength and abilities are not taken from
man (although God must be also present therein
with His almighty power), but are rather con
firmed by God's Word.

But the mischief is (said Luther) that the
sophists will bring these abilities into the
spiritual kingdom. And it may be, that they
have found some such stuff in the good fathers ;
for the Romanists (who understood less than
horses and mules), brought them into these
spiritual matters, with which they mingled
spiritual and temporal things together.

Therefore, it belongeth to us to cleanse the
Church from such error as they have brought
in, and to lay aside such offences, and clear
them out of the way.

We can permit such sentences to be right, so
50

.ILutfjct's Cafctc

far as they pertain to this temporal and worldly
kingdom. But when they bring them into the
spiritual kingdom, where we have to deal with
God and conscience, then we flatly say, No.
For in us there is nothing pure and good ; but
whatsoever we are and have, the same is alto
gether drowned in sin. All that is in our wills
is evil ; and all that is in our understanding is
blindness and error.

Teaching the Young. — The public sermons
do very little edify children, who observe and
learn but little thereby : but it is more needful
that they be taught and well instructed with
diligence in schools, and at home that they be
orderly heard and examined what they have
learned; that way profiteth much: indeed, the
same is very wearisome, but is very necessary.

Earnest Preaching. — When I preach in this
place, I sink myself deeply down. I regard
neither Doctores nor Magistros, of which are
here in the church above forty ; but I have an
eye to the multitude of young people, children
and servants, of which are more than two thou
sand. I preach to those, and direct myself to
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Eutffer's Cable

them that have need thereof. Will not the rest
hear me ? The door standeth open unto them,
they may be gone. I see that the ambition of
preachers grovveth and increaseth, the same will
do the greatest mischief in the Church, and will
produce great disquietness and discord ; they
will please the worldly wife, and in the mean
time neglect the simple and common multitude.

The Little Catechism.— So much could not
be collected out of the books of the fathers
as (by God's grace) is now taught out of the
Little Catechism. Truly there have been great
darknesses in former times : Andrew Carlstadt
was promoted a doctor in divinity eight years
before he read in the Bible. At that time (said
Luther) I only read in the Bible at Erfurt, in
the monastery : and God then wonderfully
wrought (contrary to all human expectation) so
that I was constrained to depart from Erfurt,
and was called to Wittenburg, where I became
such a friar, as that (next under God) I gave the
devil, the Pope of Rome, such a blow, as no
emperor, king, or potentate could have given
him the like ; yet it was not I, but God by me,
His poor, weak, and unworthy instrument.
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flutter's 2TabIe STalfc.

The Law and the Gospel.— It is no small
matter that we should rightly understand what
the law is, whereto it serveth, and what is its
proper work and office. We do not reject the
law and the works thereof, but we confirm and
erect the same, and do teach that we ought to
do good works ; and we also affirm that the law
is very good and profitable, yet so far, that we
give him his right, and suffer him to remain
within his bounds, that is, by his own proper
work and office ; namely, first, that thereby out
ward sins be withstood and hindered. Secondly,
that inward and spiritual sins may be discovered,
confessed, and acknowledged.

Therefore the law is a light which lighteth, it
openeth and maketh visible, not God's grace
and mercy, nor doth it display unto us the
righteousness whereby we obtain everlasting
life and salvation : oh, no ! in no wise : but the
law openeth and displayeth unto us our sins,
our weakness, death, God's wrath and judgment.

But the light of the Gospel is far another
manner of light ; the same enlighteneth the
affrighted, broken, sorrowful, and contrite
hearts ; it reviveth, comforteth, and refresheth
them. For it declareth, that God is merciful to

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ILufljcr'a £able Calft.

unworthy condemned sinners for the sake of
Christ, and that a blessing thereby is presented
unto them that believe ; that is, grace, remission
of sins, righteousness, and everlasting life.

When in this way we distinguish the law and
the Gospel, then we attribute and give to each
his right work and offices. Therefore, I pray
and truly admonish all the lovers of godliness
and pure religion (especially those who in time
are to be teachers of others), that with highest
diligence they would learn this article, which I
much fear, after our time, 'will be darkened
again, if not altogether extinguished.

We must also drive on with the Ten Com
mandments in due time and place. The ungodly
(said Luther) out of the Gospel do suck only
carnal freedom, and become worse thereby ;
therefore not the Gospel, but the law belongeth
to them. Even as when my little son Hans
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.
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Eutljrr's £ablc Oft.

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
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.

The Law Viewed as having Power to Save.

• — The cause that St. Paul now and then speaketh
so scornfully of the law is, not that we should
contemn the law, no, in no wise, but would
rather that we should esteem and hold it
precious.

But where he teacheth how we become justi
fied before God, it was necessary for him so to
speak ; for it is far another thing when we
dispute, how we may be justified before God,
than when we deal about the law : when we
are in hand with the righteousness that justifieth

55

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before God, then we cannot too much disdain
nor undervalue the law.

The reason is this, that the conscience must
have regard and look to nothing else, but only
to Christ ; for which cause we must with all
diligence endeavour to remove Moses with his
law far from us, and out of our sight, when we
intend to stand justified before God, and neither
to receive nor to entertain any thing, but only
the promise in Christ.

Of Antinomians. — Anno 1541, certain pro
positions were brought to Luther as he sat at
dinner, importing, that the law might not be
preached in the Church, because we were not
justified thereby. At the sight whereof, he was
moved to anger, and said, Such seducers do
come already among our people, while we yet
live, what will be done when we are gone ?

Let us (said he) give Philip Melanchthon the
honour due unto him ; for he teacheth exceed
ing well and plainly of the right difference, use,
and profit of the law and gospel, and I teach
directly also the same, and have thoroughly
handled that point in the Epistle to the Gala-
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ILutfjer'g Cable 2Talfc.

tians. When the law is cast out of the Church
then there is no more acknowledging of sin in
the world. For the Gospel reproveth not sin,
that being the office of the law, which spiritually
describeth and revealeth sin as the transgression
of the law.

Such speculators are Pestes Ecclesiarum,
the plagues of the Church ; they have no
certain nor true knowledge of the divine Word.
They do even like those that argue in this sort,
the fulfilling of the law is love ; therefore we
have no law. But these poor ignorant people
have no regard to the imperfection of this grace,
that it is altogether weak in this our flesh, and
that we must daily fight against this weakness,
through the Holy Spirit, and that this weakness
(while we live) must be under the law.

I do much condemn the Antinomians, who,
void of all shame, reject the doctrine of the law,
whereas the same is both necessary and profit
able. 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

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Eutfjcr'g Obit (Calfc.

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.

Of the Fulfilling of the Law.— St. Paul
saith, What the lain could not do, in that it wax
weak through the flesh, God sending His own
Son in the likeness of sinful flesh, and for sin
condemned sin in flesh; that the righteousness
of the law might be fulfilled in us, &c. That
is, Christ is the sum of all, He is the right, and
pure meaning and contents of the law. Whoso
hath Christ, the same hath rightly fulfilled the
law. But to take away the law altogether
(whereas it sticketh in nature, and is written in
our hearts, and born in us), the same is a thing
impossible and against God. And whereas the
law of nature is somewhat darker, and speaketh
only of works ; therefore Moses and the Holy
Ghost do more clearly declare and expound it,
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Jlutfjtr's STable Calft.

and, /« specie, do show the same, by nominating
those works which God will have us to do, and
to leave undone. From hence Christ also saith,
/ am not come to destroy the law. Carnal people
would willingly give that person royal enter
tainment which could bring that to pass, and
could make it good, that Moses through Christ,
is quite taken away. Oh, then we should quickly
see what a fine kind of life there would be in
the world ! But, God forbid, and keep us from
such errors, and suffer us not to live to see the
same.

The cause that I at the first so harshly spake
and wrote against the law was this ; the Chris
tian Church was grievously burdened with
manifold superstitions and false believings, and
Christ was altogether darkened and buried.

Therefore I was desirous (through the grace
of God, and the Word of the Gospel) to deliver
good and godly hearts from such tormenting of
consciences ; but I never rejected the law.

Childlike Faith.— He that can say, I am a
child of God through Christ, who is my righ
teousness, and despaireth not, although he be

59

Eutfjet's Cable Calk.

deficient in good works (as it always faileth us
therein), he believeth rightly. But grace is so
great that it amazeth a human creature, and is
very difficult to be believed. Insomuch that
faith giveth the honour to God, that He can and
will perform what He promiseth, namely, that
He maketh sinners righteous. Rom. iv.

It is an exceeding hard matter to believe that
God is merciful unto us for the sake of Christ.
Oh ! man's heart is too strait and narrow to
entertain the same, neither can it easily take
hold thereof.

When I was a young man (said Luther), and
at Eisleben, I went with the rest in procession
on the day of Corpus Chrtsti, and had on me
my priest's attire ; it happened that I was in
such sort affrighted before the sacrament, which
Dr. Staupitz carried, that my sweat brake out,
being in so great an anguish that I thought I
should have fallen down dead. Now when the
procession was ended, I confessed and opened
my grief to Dr. Staupitz ; he said, Oh, your
thoughts are not Christ's. These words I re
ceived with joy, and they were very comfortable
unto me.

But is it not to be lamented that we are so
60

ILuHjrr'* STablc fcalfc.

wavering and weak in faith ? Christ giveth
Himself unto us with all that He is and hath ;
He offereth unto us His celestial everlasting
wealth, as His grace, remission of sins, eternal
righteousness, life and salvation ; He nameth us
His brethren and co-heirs ; yet, nevertheless, we
are in time of necessity affrighted and do fly
from Him, when we have most need of His help
and comfort.

The little children do stand on the best terms
with God Almighty concerning their lives and
faith. We old doating fools do torment our
selves and have sorrow of heart with our dis-
putings touching the Word, whether it be true
or not : How can it be possible ? &c. But the
children with simple pure faith do hold the
same to be certain and true, without all
doubting.

Of God's Justice and Righteousness. —
These words (said Luther), God's justice and
righteousness, heretofore were like horrible
thunder-claps in my conscience ; I was sorely
affrighted at hearing of them, and thought, If
God be just, then surely He will punish, &c.

61

.Eutijer'g £ablc (Talft.

But -when I began more diligently to consider
of the words, then came to my mind this
sentence of Habak. ii., The jttst liveth by his
faith. Also, The righteousness which is accept
able before God, is revealed without the law.
Then I presently thought, if the just should live
by faith, and that the righteousness which is
acceptable before God shall save all those that
believe, then surely those words will not terrify
poor sinners and sorrowful consciences, but
rather will comfort them. In such wise was I
refreshed and strengthened, and was assured
that God's righteousness is not that wherewith
He punisheth as a stern judge, but wherewith
He justifieth and saveth sinners which do
repent. This I received only of the Holy
Ghost.

Abraham's Faith. — When Abraham (said
Luther) shall rise again at the last day, then
he will chide us by reason of our unbelief, and
will say, I had not the hundredth part of the
promises which ye have, and yet I believed.
This example of Abraham exceedeth all human
natural reason, in that he overcame the paternal
62

Eutfjcr's Cable

love wliich he bare -towards his only son Isaac
(in whom the promises were, that his seed should
multiply as the stars of heaven, and as the sand
on the sea-shore), and disregarding all, was
more obedient to God, and against the law of
nature would have sacrificed and slaughtered
his son. What for the space of three days he
felt in his breast ; how his heart yearned and
panted ; what pauses and trials he had, the
.same is not to be expressed.

The Word of God the Basis of Faith.—

The foundation upon which the faith is built, is
the Word of God ; whoso hath the same pure
is able to stand steadfast, and to get the victory
in the combat against the gates of hell. But
whoso is not certain of his doctrine and faith,
and yet will dispute thereof, the same hath
lost.

A preacher, yea, every Christian, should and
must be certain and sure of his religion and
doctrine, and not build upon human thinkings,
but must be sure of the cause. St. Paul calleth
the .same plerophoria, to the end it may over
come all trials and vexations, and may also be

.63

Eutfjer's Cable Calft.

able to answer the devil and all his angels (yea,
also God Himself) without wavering ; for in
divine causes we must not go upon uncertainties,
but upon sure grounds.

Justification by Faith. — The article of justi
fication and of the remission of sins is the most
principal and precious article, very comfortable,
and to which Satan is an utter enemy. There
fore St. Paul very valiantly triumpheth in grace ;
he is continually speaking of grace, grace upon
grace, therewith to spite the devil ; for the devil
by no means would suffer Christ to rule and
govern ; but Christ will rule and gover.n (said
Luther), maugre the devil in hell, and all
his instruments on earth ; as St. John in his
Epistle saith, He that is in you is greater than
he 'which is in the world.

The majesty of the glory of the article of
justification (said Luther) is altogether unknown
to human wit and wisdom, seeing that by nature
we are more inclined to attain to the righteous
ness of works, than to the bare mercy of God,
which is given for nothing, and presented unto
us by grace for the sake of Christ.
64

Hutfjct's

When Good Works are Pleasing to God. —
True it is, good works are well pleasing to God, of
those which have remission of their sins through
faith in Christ, the same also have their reward.
But when the heart dependeth and trusteth
thereupon, and thinketh thereby to have a
gracious God, then, instead of good works, they
are in the sight of God stark naught ; for confi
dence and trusting must look only on God's
mercy in Christ. We must not balance our
works with grace, oh, no ! but they must be done,
as in obedience ; for we are bound to make this
concession to God (who is so good, so gracious,
and so merciful a Father) : When we have done
all that -we ought to do, yet we are unprofitable
servants.

A righteous person doth good works unforced
and willingly to God's honour, who hath com
manded them to be done, and to the good and
profit of the neighbour ; for such a person can
not choose, but must do good works voluntarily ;
like as a good tree which by nature bringeth forth
good fruit.

ILtttfjrr's Cable STalfc.

Prayer without Ceasing. — The prayers of
upright Christians are without ceasing, though
they pray not always with their mouth, yet their
hearts do pray continually, sleeping and waking ;
for the sigh of a true Christian is a prayer. As
the Psalm saith, Because of the deep sigliing of
the poor, I will up, saith the Lord, &c. In like
manner a true Christian always carrieth the
cross, though he feeleth it not always.

The Elector John of Saxony. — In the year
1530, the Emperor, Charles V., summoned a
Diet at Augsburg, intending to bring the dif
ferences in religion to an agreement ; he at that
time, tried all crafty means to draw the said
prince elector from the confession of the
Gospel ; but the prince (disregarding all flat
tering friendships, malice, and threatenings),
would not yield, no, not the breadth of an hair,
from the true religion and Word of God, though
he was compassed with many eminent dangers ;
but, on the contrary, he cheered up and com
forted his learned divines (which he brought
with him to the Diet), as Philip Melanchthon,
Justus Jonas, George Spalatin, and John Agri-
66

ILutfjrr's Cable Calk.

cola ; and charged those of his council to tell
his divines, That they should deal uprightly to
the honour and praise of God, and that they
should regard neither his person, his countries,
nor people.

Therefore this prince elector held constantly
over God's Word, with an excelling princely
courage ; for, if he had wavered, then all his
council would have let go hands and feet, and
have forsaken the Gospel.

Providential Deliverance. — In the year 1539,
the Papists secretly practised, by warlike pre
parations, utterly to destroy the Protestant state
in Germany. For Charles the Emperor (under
colour to treat upon articles of peace), ordered
an assembly to meet at Frankfort on the Main.
To which assembly came John Frederick, Prince
Elector of Saxony ; Frederick, Prince Elector
Palatine ; Joachim, Prince Elector Brandenburg ;
Philip, Landgrave of Hessen, and other princes.
The emperor sent thither his councillors, to lead
the Protestants by the nose ; for secretly he had
fixed twenty-nine thousand choice soldiers about
Bremen, and Luneburg, which on a sudden should
E 2 67

Eutfjcr's JZTable JTalfc.

have fallen upon the Protestants. But the
Elector of Saxony and Landgrave Philip (by
God's care and providence) drew that army to
their side, insomuch that even those which
should have been employed for the rooting out
of the Gospel, were sent by God to fight for
maintaining and establishing of the same.

At that time (said Luther) died at Frankfort
that arch-enemy to the Gospel, George, Prince
of Saxony, which great link being by God torn
from the chain, all preparations of war ceased.
Thanks be to Thee, everlasting God, in that Thou
wakest, when we sleep. Let us therefore pray,
and say, Domine, dissipa Gentes, quce bella
volunt.

Elevation of the Sacrament. — The elevation
of the sacrament (said Luther) was taken out of
the Old Testament ; for the Jews observed two
points, the one called thrutna, the other
trumpha. Thruma was this : When they took
an offering out of a basket, and lifted it up
above them (like as they now lift up the oblate),
and showed the same to our Lord God, after
which they either burned or ate it. Trumpha
63

ILutfjcr's STable Ealfe.

was an oftering which they lifted not up above
them, but showed it towards the four corners of
the world, like as the Papists in the mass do
make crosses, and other apish toys, towards the
four corners of the world.

When Luther first began to celebrate mass in
Popedom, and to make such crossings, he said,
" how am I plagued with the mass, and especially
with the crossings," which he never could hit
right. Ah, Lord God ! we were in those times
poor plagued people, and yet it was nothing but
mere idolatry. They terrified some in such sort
with the words of consecration (especially those
that were good and godly, and meant seriously),
that they trembled and quaked at the pro
nouncing of these words, Hoc est corpus meum,
for they were to pronounce them, sine ulla
hccsitatione : he that stammered, or left out but
one word, committed a great sin. Moreover,
the words were to be spoken without any strange
cogitations, in such sort, that only he must hear
them that spake them, and none of the people
standing by. Such an honest friar (said Luther)
was I fifteen years together; the. Lord of His
mercy forgive me. The elevation is utterly to
be rejected, by reason of the adoring thereof.

69

Exitfjrr's Table JTalk.

Some churches have seen that we have put down
the elevation, and have followed us therein,
which giveth us great satisfaction.

The Cause of the Sacrament. — The opera
tive cause (said Luther) of this sacrament, is
the word and institution of Christ, who ordained
it. The substance is bread and wine ; they
prefigure the true body and blood of Christ,
which is spiritually received by faith ; the final
cause of instituting the same, is the benefit and
the fruit, the strengthening of our faith, not
doubting that Christ's body and blood was given
and shed for us, and that our sins by Christ's
death certainly are forgiven. Now these graces
and benefits we have obtained, in that He is
our Saviour, not a stern and angry Judge ; our
Redeemer and Deliverer, not an accuser nor a
bailiff that hath taken us prisoners. For though
in Adam we are altogether sinners and guilty
of everlasting death, and condemned, but now,
by the blood of Christ, we are justified, re
deemed, and sanctified ; therefore let us take
hold of this by faith.
70

ILutljrr'E

Is Rome the Mother Church? — I much
marvel (said Luther) that the Pope boasteth,
and extolleth his church at Rome to be the
chiefest, whereas the church at Jerusalem is
the mother ; for there the doctrine was first
revealed, and set forth by Christ the Son of
God Himself, and His Apostles. After the
same was the church at Antioch, from whence
the Christians have their name. Thirdly was
the church at Alexandria ; the Romish was the
fourth ; and the churches of the Galatians, of
the Corinthians, Ephesians, of the Philippians,
&c. were also before the Romish. Is it so great
a matter that St. Peter was at Rome ? (which
hitherto never hath been, nor ever will, nor can
be proved), whereas our blessed Saviour Christ
Himself was at Jerusalem, where all the articles
of our Christian faith were made ; where St.
James received his orders, and was bishop, and
where the pillars of the Church had their seat.

Qualities of a Good Preacher. — A good
preacher (said Luther) should have these pro
perties and virtues : — First, to teach orderly.
Secondly, he should have a ready wit. Thirdly,

71

Cable Calfc.

he should be eloquent. Fourthly, He should
have a good voice. Fifthly, a good memory.
Sixthly, he should know when to make an end.
Seventhly, he should be sure of his doctrine.
Eighthly, he should venture and engage body
and blood, wealth and honour by the Word.
Ninthly, he should suffer himself to be mocked
and jeered of every one.

A preacher (said Luther) should be a logician,
and a rhetorician, that is, he must be able to
teach, and to admonish ; when he preacheth
touching an article, so must he first distinguish
it, what it is properly called. Secondly, he
must define, describe, and show what it is.
Thirdly, he must produce sentences out of the
Scriptures, therewith to prove* and strengthen it.
Fourthly, he must with examples explain and
declare it. Fifthly, he must adorn it with simi
litudes ; and lastly, he must admonish and rouse
up the lazy, earnestly reprove the disobedient,
false doctrine, and the authors thereof; yet so
that it proceedeth not out of malice and envy,
but only God's honour, the profit and saving
health of the people.

72

Hutfjcr's Rafale Calfc.

A World-pleasing Preacher. — First, he
must be learned. Secondly, he must have a
fine deliveiy. Thirdly, he must have neat and
polite words. Fourthly, he must be a proper
person, whom women and maids may love.
Fifthly, he must not take but give money.
Sixthly, he must preach such things as people
willingly hear.

Discrimination in Preaching. — A preacher
most necessarily must know how to make a
right difference between sinners ; namely, the
impenitent and secure, &c., and the sorrowful
and penitent ; otherwise the whole Scripture is
locked up. As Dr. Amsdorf began to preach
before the princes at Schmalcalden, with great
earnestness he said : The Gospel belongeth to
the poor and sorrowful, and not to you princes,
great persons, and courtiers, that live in con
tinual joy and delight, in secureness, void of all
tribulation.

We should make the hearers prone and
willing to hear the sequel of our sermons ;
what a change will follow upon the regenerate.
This spiritual doctrine of the Gospel troubleth

73

Euttjer's Cable Calk.

and tormenteth even the good and godly ; and
respecting old people, they have also need of
the preaching of the law. As we see how
diligently St. Paul in his Epistles treats of the
law ; he insisteth that they which are become
children by grace and faith in Christ, should
show themselves thankful towards God and be
obedient unto Him, and resist the sins which
are yet struggling within us : as where he saith,
crucify the flesh, and mortify the deeds of the
body ; and, Cod forbid that ye should now live
in sin. For we see that not only the law maketh
hypocrites, but also the doctrine of grace.
Therefore let us mark this difference well be
tween penitent and impenitent sinners.

The Pope's Three Crowns. — The Pope hath
three crowns : the first is directly against God,
for he condemneth religion. The second is
against the emperor, for he rejecteth temporal
government. The third is against the common
people, for he condemneth the state and condi
tion of the house government, forbiddeth the
priests and other his shavelings the state of
matrimony and house-keeping.
74

3Lutf)rr's

The Pope is Antichrist. — Hereby it plainly
appeareth that the Pope is the right Antichrist,
for those that transgress his statutes are more
severely punished than they which offend
against God's laws and Word. In such sort
the Pope exalteth himself over and above
God. Therefore he is properly called the Anti
christ, in that he sitteth in the temple and
church of God, and exalteth himself over all
that is called God, and that is worshipped. The
Turk is not the Antichrist, for he sitteth not in
God's Church ; he is a wicked beast, for out of
God's Church is no Antichrist, but the Pope
sitteth in the Holy Church, and taketh upon
him the honour and worshipping which is
due to God only ; therefore the Pope is the
right Antichrist.

Will-Worship and False Religion. — All

manner of religion, let it have never so great
a name and lustre of holiness, when people will
serve God without His Word and command, is
nothing else but plain idolatry ; and the more
holy and spiritual such a religion seemeth to be,
the more hurtful and venomous it is ; for it

75

Eutfjcr's Cable Calk.

leadeth people away from the faith of Christ,
and maketh them to rely and depend upon
their own strength, works, and righteousness.

In like manner, all kinds of orders, fastings,
prayers, hairy shirts, the holiest works of the
Capuchins (which in Popedom are held to be
the most holy of all), are altogether works of
the flesh ; for they hold that they are holy, and
shall be saved, not through Christ (whom they
behold and fear as a severe and angry Judge),
but through the rules of their Order.

No man (said Luther) can make the Papists
believe that the private mass is the greatest
blaspheming of God and the highest idolatry
upon earth ; the like to which abomination hath
never been in Christendom since the time of
the Apostles : for they therein are blinded and
hardened, therefore all their understanding and
knowledge of God, and of all divine matters, is
perverted and erroneous. They hold that to be
the most upright and greatest service of God
which, in truth, is the greatest and most abomi
nable idolatry. And again, they hold that for
idolatry which in truth is the upright and most
acceptable service of God ; as the acknowledg
ing of Christ, and believing in Him.
76

3Lutf)cr's Cable Calft.

Of Purgatory.— God hath in His Word laid
before us two ways ; one, which by faith leadeth
to salvation ; the other, by unbelief to damna
tion.

As for purgatory, no place in Scripture maketh
mention thereof, neither must we any way allow
thereof; for it darkeneth and undervalueth the
grace, the benefits, and the merits of our blessed
sweet Saviour Christ Jesus.

The bounds of purgatory extend not beyond
this world ; for here in this life the upright,
good, and godly Christians are well and soundly
scoured and purged.

The Bible and the Works of the Fathers.—
When God's Word is by the Fathers expounded,
construed, and glossed, then, in my judgment,
it is even like to one who straineth milk through
a coal-sack, which must needs spoil and make
the milk black ; even so likewise God's Word
of itself is sufficiently pure, clean, bright, and
clear. But through the doctrines, books, and
writings of the fathers it is very sorely darkened,
falsified, and spoiled.

77

ILutfjcr's Cable Calft.

About a General Council. — Anno 1533,
Paulus Vergerius, the pope's legate, came to
Wittenburg to cite Luther to the Council ;
Luther said unto him, I will be there, God
willing ; but ye papists (said he) labour in vain,
ye strangle yourselves with your exploits and
devices ; for although ye hold a council, yet ye
treat nothing of wholesome doctrine, nothing of
the sacraments, nothing of faith, which only
justifieth and saveth, nothing of good works,
which God hath commanded, and nothing of an
honest kind of life and godly conversation ; but
ye only treat of ridiculous and childish toys,
namely, what long gowns and garments the
spiritual persons shall wear, how broad the
girdles must be, how big and broad their bald
crowns must be shorn, how and after what sort
friars and nuns must be reformed and more
strictly kept ; ye treat also of the differences of
meat and drink, and such like foolish fopperies.
When Luther had ended this his speech, the
pope's legate turned himself from Luther to
wards his adjuncts, which were joined in
commission with him, and said, Truly this man
hitteth the nail right on the head concerning
the whole principal dealings and proceedings.
78

ILutfjrr's Cable Olft.

When the legate had taken his leave of Luther,
and was gone, then Luther continued his dis
course and said : Ah, loving Lord God ! the
papists despair of their enterprises, practices,
and councils, for they see and feel that Germany
(which now, God be praised, hath her eyes
opened, and is enlightened through the Gospel)
will henceforward do no more what formerly,
through superstition and idolatry, it hath been
bewitched and befooled to do and suffer ; Ger
many will now no more be cozened and deceived,
neither by Imperial Diets, nor with councils, be
they never so wise and crafty.

Charles V. at Augsburg. — The emperor,
for his own part, is good and honest ; but the
popish bishops and cardinals are undoubtedly
knaves. And forasmuch as the emperor now
refuseth to bathe his hands in innocent blood,
therefore the frantic princes do bestir themselves,
do scorn and contemn the good emperor in the
highest degree. The Pope also for anger is
ready to burst in pieces, because the Diet in
this sort, without shedding of blood, should be
dissolved ; therefore he sendeth the sword to

79

SLutfjer's Cable Calk.

the Duke of Bavaria, to proceed therewith, and
intendeth to take the crown from the emperor's
head, and to set it upon the head of Bavaria ;
but he shall not accomplish it. In this manner
ordered God the business, that kings, princes,
yea, and the pope himself, fell from the emperor,
and that we joined with him, which was a great
wonder of God's providence, in that he whom
the devil intended to use against us, even the
same God taketh, maketh, and useth for us. O
wonder above all wonders !

The Fathers concerning Faith. — Behold
what great darkness is in the books of the
Fathers concerning faith ; for if the article of
justification be darkened, then is it impossible
to smother the grossest errors of mankind.
St. Jerome, indeed, wrote upon Matthew, upon
the Epistles to the Galatians and Titus ; but,
alas ! very coldly. Ambrose wrote six books
upon the First Book of Moses ; but they are
very slender. Austin wrote nothing to the
purpose concerning faith ; for he was first roused
up and made a man by the Pelagians, when he
strove against them. The Fathers, indeed,
So

ILutfjrr's Cable STalft.

taught well and finely, but they could not openly
deliver it, because they had no combating nor
striving : I can find no exposition upon the
Epistles to the Romans and Galatians, wherein
any thing is showed and taught pure and up
rightly. O (said Luther), what a happy time
have we now, in regard to the purity of the
doctrine ; but, alas ! we little esteem it. The
loving Fathers taught better than they wrote.
After the Fathers came the pope, and fell in
with his mischievous traditions and human
ordinances, and (like a breaking water-cloud
and deluge) overflowed the Church, snared the
consciences touching eating of meats, touching
friars' hoods, masses, touching his dirty laws
and decrees, insomuch as daily and continually
he brought abominable errors into the Church
of Christ.

Respect for the Fathers. — Although it be-
cometh not me to censure the Fathers (I being in
comparison of them a little worm and of no
repute) ; yet, notwithstanding, the more I read
their books, the more I find myself offended ;
for they were but men, and (to speak the truth)
F 81

fLutfrfr'8 Cable Calfc.

with their repute and authority they did under
value and suppress the books and writings of
the sacred Apostles of Christ. From whence
the papists were not ashamed to say, What is
the Scripture ? We must read the holy Fathers
and teachers, for they drew and sucked the
honey out of the Scripture. As if God's Word
were not to be understood and conceived by
none but by themselves !

Ah ! The Fathers were but men as we are,
therefore we must well consider what they say ;
we must look to their lips. From hence Austin
laboured wonderfully, who had stumbled and
offended through human traditions, yet never
theless he was strong and powerful in the Holy
Scriptures, and had a fine judgment and under
standing in causes : he was sharpened by those
heretics the Pelagians ; he affected the state of
matrimony, spake well of good bishops (who
then were ministers), but those times vexed and
offended him much : if he now were living, he
would, doubtless, be enraged to see and hear
the abominations of the pope, in boasting
of St. Peter's patrimony and inheritance ; the
same St. Austin would not endure. To con
clude : Faithful Christians should hear only the
82

Matter's Cable

legation or embassage of our blessed Saviour
Christ, and hearken to what He saith.

St. Augustine and St. Jerome. — Among all
the writings of the Fathers, I took most delight
to read St. Austin's works ; but since the time
that (by God's grace) I understood St. Paul, I
could esteem nothing of any Father whatsoever ;
they are all of very small value. At the first I
willingly read Austin, but when the door of
St. Paul was opened unto me (insomuch that
I knew what was the righteousness of faith),
then had I done with Austin. The best and
chiefest sentences in Austin are these : Sins
are forgiven (saith he), not that they are no
more present, but in that they are not imputed.
Likewise he saith, The law as then is fulfilled,
when that is pardoned which is not fulfilled nor
performed

Hieronymus (said Luther) should not be
numbered among the teachers of the Church,
for he was an heretic ; yet nevertheless I believe
that he is saved through faith in Christ. He
speaketh nothing of Christ, but only carrieth
the name in his mouth. I know none among
F 2 83

Eutljrr's STablc Calk.

the teachers whom I hate like Hieronymus ; for
he writeth only of fasting, of victual, of virginity,
&c. He teacheth nothing neither of faith, nor of
hope, neither of love, nor of the works of faith.
Truly I would not willingly have entertained-
him for my chaplain.

John Huss. — Truly he was an honest and a
learned man, as is to be seen in his book of the
Church, which I love exceedingly well ; indeed
there was in him a Christian's weakness ; yet,
nevertheless, God's power raiseth him up again,
The continual combat of the flesh and spirit
in Huss is sweet and delightful to behold.
Every man's witness standeth and will remain,
showing that Jerome of Prague was an elo
quent, but Huss a very learned man. He
accomplished more than the whole world was
able to do, but innocently was condemned.
From that time popedom by degrees began to
fall. Constance, since the death of Huss, has
grown a miserable poor city, insomuch that I do
believe God's punishment struck it, in regard
the citizens therein armed themselves, led and
conveyed that holy man, Huss, to the fire. In

Eutljrr's Cable STalfc.

Huss the Holy Ghost was powerful, who so
joyfully and constantly held over God's Word
against so many people and nations ; namely,
against Germany, Italy, Spain, England, and
France, which were assembled together in the
Council at Constance, against whose assaults,
cries, and alarms he only stood, was constrained
to bear them, and thereupon was burned to
ashes. Even so (said Luther) shall I (God
willing) be more secure in death than in life.

Tempted of the Devil. — I (said Luther) am a
Doctor of Holy Scripture, and for many years
have preached Christ ; yet, to this day, I am
not able to put Satan off, nor to drive him away
from me, as willingly as I would ; neither am I
able so to comprehend Christ and to take hold
on Him, as in Holy Scripture He is placed be
fore me ; but the devil continually seeketh how to
put another Christ into my mind. Yet, never
theless, we ought to render humble thanks to
Almighty God, who hitherto hath preserved us
by His Holy Word, through faith and by prayer,
so that we know how to walk before Him in
humility and fear, and not to depend or presume

on our own wisdom, righteousness, strength,
and power, but to cheer and comfort ourselves
in Christ, who is always more than sufficiently
strong and powerful ; and although we be weak
and faint, yet we continually vanquish and over
come through His power and strength in us
poor, weak, and feeble creatures. For this may
His Holy Name be blessed and magnified for
evermore. Amen.

Conflict wfth the Devil. — It is almost in
credible (said Luther) that God commandeth us
(weak flesh and blood) to enter combat with the
devil, and to strive and fight with so powerful a
spirit as he is, and hath given into our hands
no other weapon, but only His Word, which by
faith we take hold on, and therewith we beat
and overcome him ; the same must needs grieve
and vex that great and powerful enemy. But in
such combating, it is very difficult and heavy,
especially in that we know the devil to be the
devil ; for no man is able with words to express,
much less to believe, how that maledicted
majesty can disguise and transform itself into
an angel of light.

Eutfycr's Cable 2Talfc.

Therefore, if thou intendest to resist Satan,
then look that thou be well armed and weaponed
with God's Word, and with prayer. For if thou
art secure, and without God's Word, then the
devil is near thee, and lieth upon thee ; thou
hast no way to resist him, but only and alone
through God's Word and prayer. For he can
not endure those blows of defence ; otherwise,
though thou givest him once his dispatch, and
turnest him away, yet he will quickly return
again, especially if thou art secure, and thinkest
that now all is safe.

Cheerfulness amidst Trouble. — When tribu
lations approach, then (said Luther) excommu
nicate them in the name of Christ Jesus, and
say, God hath forbidden me to receive that
coin, because it is minted by the devil ; there
fore we reject it, as being prohibited.

When heavy temptations come upon thee,
then expel them by what means thou best
mayest ; talk with good friends of such things
as thou takest delight in. But here a man may
say, Without due consideration, nothing that is
good can be effected. Hereunto I answer, We

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must make a difference of cogitatiorfs. Those
of the understanding do produce no melancholy,
but the cogitations of the will cause sadness ;
as, when one is grieved at a thing ; or when one
doth sigh and complain, those are melancholy
and sad cogitations, but the understanding is
not melancholy.

When I write against the pope, I am not
melancholy ; for then 1 labour with the brains
and understanding ; then I write with joy of
heart ; insomuch, that not long since Dr.
Reisenpusch said unto me, I much marvel that
you can be so merry ; if the case were mine,
it would go near to kill me. Whereupon I
answered him, and said, Neither the pope,
nor all his shaven retinue, can make me sad :
for I know that they are Christ's enemies ,
therefore I fight against him with joyful
courage.

Since the time that Silvester wrote against
me, and in his book gave himself this title, The
Master of the Holy Palace, and that I saw the
bigot wrote such stuff as constrained me thereat
to laugh and jest ; I say, since that time, I
scorned him, his master the pope, and all his
popish crew.
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Defence against Melancholy. — As I said
before, so I say still, That all heaviness of mind
and melancholy cometh of the devil ; for he
is the lord of death (Hebrews ii.), especially
when a man is possessed with such thoughts
as, that God is not gracious unto him ; or, that
God will have no mercy upon him, &c. There
fore whosoever thou art, that art possessed with
such heavy thoughts, know for certain, that the
same is a work and driving of the devil : for
God hath sent His Son into the world, not to
affright but to comfort sinners. From hence
these and the like sentences are oftentimes ex
pressed in Holy Scripture ; Rejoice: be joyful
in the Lord. Be not afraid. Be not discouraged.
Be of good comfort, I have overcome the world.

Therefore in such tribulations thou oughtest
to be of good courage, and to think, that hence
forward thou art not the child of an human
creature, but of God through faith in Christ, in
whose name thou art baptised ; therefore the
spear of death cannot enter into thee ; he hath
no right unto thee, much less can he hurt or
prejudice thee, for he is everlastingly swallowed
up through Christ.

It is better for a Christian (said Luther) to

3Lutfjrr's Obit

be sorrowful than to be secure, as the people
of the world be. Well is he (saith the wise
man, Prov. xxviii.) that standeth always in fear ;
yet so, that he knoweth he hath in heaven a
gracious God, for Christ's sake, as the Psalm
saith, The Lord's delight is in them that fear
Him, dn d put their trust in His mercy.

No man ought to lay a cross upon himself,
or to make choice of a tribulation (as is done in
popedom) : but if a cross or tribulation cometh
upon him, then let him suffer it patiently,
and know that it is good and profitable for
him.

Therefore I hope that our loving Lord God
will graciously help us, and put an end to our
tribulations. In the meantime let us cheer up
ourselves in patience, and let us with joy and
comfort keep in mind what St. Paul saith,
Through much tribulation we must enter into
the kingdom of heaven. And all that will live
godly in Christ Jesus must suffer persecution.

A True Believer must have Trouble. — A
true Christian (said Luther) should be a joyful
creature ; and although we must suffer many
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Eutfjcr's STablc

plagues and tribulations outwardly and inwardly,
both of the world and the devil, let it go on, let
us not be dismayed, but call upon God and have
patience ; He is a help in time of need ; He will
not leave us comfortless, nor let us die in tribu
lations, for they are good and necessary for us,
to the end God's strength, in our weakness, may
be the stronger. Let us behold how, and in
what manner the holy patriarchs, the prophets,
and apostles were dejected and discouraged.
How then should we go scotfree, that are poor,
miserable, and weak worms ?

The Lord our God is a God of the humble
and perplexed hearts which are in need, in
tribulation, and in danger, in whom He showeth
His power ; for if we were strong, then should
we be proud and haughty. God cannot show
His power, nor make proof thereof, but only in
our weakness : He will not quench the glimmer
ing flax, neither will He break in pieces the
bruised reed.

God loveth tribulations, and He also hateth
them ; He loveth them, when we thereby are
stirred up to pray, and to trust in God ; again,
He hateth them, when by reason thereof we
grow faint and dismayed. Therefore, when we

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are well, then let us sing to God a. Psalm and
praise Him ; but if we be not well and merry,
then let us call upon God, and pray ; for the
Lord hath pleasure in them that fear Him, and
wait upon His mercy.

Letter to a Father Mourning for a Son Lost.

—Although it be nowhere forbidden in Holy
Scripture to mourn and to be grieved for the
death of a godly child or friend (for we have
many examples of the godly, who have bewailed
the death of their children and friends), yet
notwithstanding, there ought to be a measure in
sorrowing and mourning. Therefore, loving
Doctor, you do well in mourning and lamenting
for the death of your son. But let not the same
exceed the measure of a Christian, in refusing
to be comforted. I would have you, first, to
consider, that God gave that son unto you, and
took him from you again. Secondly, I would
wish you to follow the example of that just and
godly man, Job, who when he had lost all his
children, all his wealth and substance, at last
said, Have we received good at the hand of the
Lord, and shall we not receive evil f The Lord
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Eutfjrt's Cable

gave, find the Lord hath taken away, Messed
be the name of the Lord, &c.

He rightly considered, that both good and
evil cometh of the Lord ; even so do you like
wise, then you shall see that you have much
greater gifts and benefits left of God unto you,
than the evil which you now feel. But you look
now only upon the evil, namely, that your son is
dead ; and, in the meantime, you forget the
glorious treasury of God, namely, that He hath
given unto you the knowledge of His Word,
also a good and peaceable conscience, which
alone should overweigh all evil which may
happen unto you ; why then do you plague and
torment yourself with the death of your son ?
But in case the loss be great and heavy, yet it is
no new thing, you are not alone in that case.
He liveth now with Christ ; oh ! would to God
that I had finished my course ; I would not
wish myself here again. Your suffering is only
a corporal cross. You are a good logician, and
you teach others that art ; make use thereo.
yourself at this time ; put the same in practice,
define, divide, separate and conclude, learn to
distinguish that which is spiritual, and to sepa
rate the same from that which is corporal.

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It was a fine speech of Maximilian, the
Emperor, wherewith he comforted King Philip,
his son, who deeply bewailed the death of a
godly, a faithful, and an honest able man that
was slain in a battle. His words were these :
Loving Philip ! Thou must accustom thyself to
these misfortunes ; thou shalt lose yet many of
those whom thou lovest.

Troubles about Predestination and Election.

— Concerning predestination, it is best to begin
below at Christ, as then we both hear and find
the Father ; for all those that have begun at the
top have broke their necks. I have been well
and thoroughly plagued and tormented with
such cogitations of predestination ; I would
needs know how God intended to deal with me,
&c. But at last, God be praised, I clean left
them ; I took hold again of God's revealed
Word ; higher I was not able to bring it, for no
human creature can ever search out the celestial
will of God ; the same God hideth for the sake
of the devil, to the end the crafty spirit may
be deceived and put to confuston : the revealed
will of God the devil hath learned of us ; but
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3Lutfjer's Cable GTalft,

God reserveth His secret will to Himself, and
concealeth the same. It is sufficient for us to
learn and know Christ in His humanity, in
which the Father hath revealed Himself. But
we, like fools, will gabble and search after God's
secrets ; therefore such as thereupon plunge
themselves into despair are rightly served.

Monastic Life. — St. Bernard was the best
friar, whom I love above all the rest ; yet he
dared to say, It were a sign of damnation, if one
remained not in the monastery. St. Bernard lived
in dangerous times under the Emperors Henry
the Fourth and Fifth, under Emperor Conrad,
and Lotharius ; he was an experienced friar,
but he gave an evil example. The friars, espe
cially the Minorites and Franciscans, had the
best and easiest days through hypocrisy ; they
touched no money, yet they were the richest,
and lived in great quietness. The evil friar's
life began betimes, when people under the
colour of piety abandoned temporal dealing :
this was and is very hateful, and produced much
loathing ; but the estate and calling of a true
Christian (which God ordained and founded)

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consisteth of three hierarchies, namely, in
domestic, in temporal, and church govern
ment.

Austin, who although he lived in the good and
acceptable time, yet he was deceived through
the crowning of monastery nuns and virgins ;
and although he gave them leave to marry, yet
he said they did unright in marrying, and sinned
against God. Afterwards when the time of
wrath and blindness came, and the truth was
hunted away, and lying got the upper hand, then
the generation of poor women was contemned
under the colour of great holiness, which in
truth was mere hypocrisy. But Christ with
one sentence confuteth all their arguments ;
namely, God created them male and female.

False Brethren. — The greatest and fiercest
strife which Christians have, is with false
brethren. If a false brother would openly
confess and say, I am a Pilate, a Herod, a
Caiaphas, or an Annas, that is, if he would
put off the name of a believing Christian,
and profess himself an open enemy to Christ,
then we would with patience suffer and endure
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all the evil that such a one were able to work
against us. But insomuch that they will carry
the name of Christians, the same we neither
may, can, nor will endure, in that they speak
and act what belongeth not to Christians.

Life a Voyage.— Our life (said Luther) is
like unto the sailing of a ship ; for like as the
mariners in the ship have before them a port or
haven, towards which they direct their course,
and where they shall be secure from all danger ;
even so the promise of everlasting life is made
unto-us ; that we in the same, as in a safe port,
or haven, should rest calmly and secure. But
seeing the ship wherein we are is weak ; and the
winds and waves do beat into and upon us, as
though they would overwhelm us, therefore we
have truly need of an understanding and expe
rienced pilot, who with his counsel and advice
might rule and govern the ship, that it run not
on a rock, or utterly sink and go down. Such a
pilot is our blessed Saviour Christ Jesus.

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Prayer as a Father.— Loving Heavenly Father,
forasmuch as Thou hast placed me in the honour
of Thy Name and office, and wilt also have me
to be named and honoured a father, grant me
grace, and bless me, that I may rule and main
tain my loving wife, children and servants,
divinely and Christian- like. Give me wisdom
and strength well to govern and to bring them
up j give also unto them good hearts and wills
to follow Thy doctrine and to be obedient.
Amen.

The Lord Ruleth. — Potentates and princes in
these days (said Luther), when they take in hand
an enterprise, do not pray before they begin ;
but they make to themselves this account and
reckoning, three times three makes nine, twice
seven is fourteen, this faileth not, &c. ; that is,
in this manner must the business surely take
effect ; therefore our Lord God saith unto them,
For whom then do ye hold me, for a cypher ?
Do I sit here above in vain, and to no purpose ?
You shall therefore know, that I will turn your
accounts quite contrary, and will make them all
false reckoning.

Eutfjcr's Arabic Ealft.

Henry VIII. — I am lately informed that
Henry, King of England, is fallen from the
Gospel again, hath commanded upon pain of
death that the people shall receive the sacra
ment only under one kind, and that spiritual
persons, friars and nuns, shall perform their
vows, and tear in pieces their marriages, whereas
before he had done quite the contrary. At
this the .papists will jeer, and boast : indeed
it is a great offence, but let it go : that king
is still the old Hintz, as in my first book
I pictured him ; he will surely find his judge ;
I never liked his resolutions, in that he would
kill the pope's body, but preserve his soul ;
that is, his false doctrine. The king was always
unconstant and of a wavering mind.

The Augsburg Confession. — As Emperor
Charles read our confession at Augsburg, he
openly spake these words : I would wish this
doctrine were taught throughout the whole
world. Likewise said Prince George, I know
very well that many abuses are in the Church ;
if the same were by the pope abolished, then
I would willingly entertain and receive this
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Eutfjer's Cable

doctrine ; but I will not receive it of a runaway
friar, meaning me. If (said Prince George) God
caused His Word to be preached through great
potentates and princes, then we would entertain
it. Yea (said Luther), standeth the case so ?
But God thought it more fitting to make use of
poor fishermen, of Peter, of Andrew, &c. God
had need of Amos the shepherd, He will none
of your approbations. At the Imperial Diet at
Augsburg, Emperor Charles had eight-and-thirty
chancellors attending on him.

A Downcast Man. — Luther, at Wittenberg,
discerning a very melancholy man (whom for
merly he well knew), said unto him, Ah ! human
creature, what doest thou ? Hast thou nothing
else in hand but to think of thy sins, on death,
and damnation ? Turn thine eyes quickly away,
and look hither to this man Christ, of whom it
is written, He was conceived by the Holy Ghost,
borh of the Virgin Mary, suffered, died, buried,
descended into hell, the third day arose again
from the dead, and ascended itp into heaven, &c.
Wherefore doest thou think that all this was
done ? Verily it was that thou shouldest comfort
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Eutfjer's £able Calfc.

thyself against death and sin ; therefore forbear,
be not afraid, neither do thou faint, for truly
thou hast no cause : for Christ suffered death
for thee, and prevailed for thy comfort and
defence, and for that cause He sitteth at the
right hand of God His Heavenly Father to
deliver thee.

Legends of Saints.— Few of the legends are
pure ; the legends of the martyrs are least
suspected, as they who proved their faith, and
sealed the same with their blood. The legends
of the friars, especially of the hermits, which
dwell all alone from people, called anchorites,
are abominable ; for they have many strange,
horrible, and lying miracles and fooleries,
touching wonderful moderation, chastity, and
nurture. I hold much of those saints which are
not particularly known, which do live after
a public way like other people, without hypo
crisy ; they boast not, neither do they permit
themselves to be noted.

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A Good General. — A valiant and brave
soldier seeketh rather to preserve one citizen
and man, than to destroy a thousand enemies,
as Scipio the Roman general said. Therefore
an upright soldier beginneth a war not lightly
without urgent cause. Upright and true soldiers
and captains make not many words ; they are
discreet, they discourse not much, for they have
seen people ; when they speak, then the deed is
therewith.

Paris University in the Sixteenth Century.—
Paris in France is the most famous and sur
passing school, wherein are above twenty
thousand students. The divines have the most
pleasant place in the city, a particular street ;
at both ends are strong gates, called the Sor-
bona ; named, as I take it, of the Sorbis apples
that grow on the Dead Sea, which on the outside
are very fair to behold, but within they are full
of ashes. Even so is the University at Paris,
where a multitude of scholars are, but she is the
mother of many errors. When they dispute,
then they cry confusedly among themselves like
drunken country clowns at a May-game, Latin,
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Eutfjcr's Cable Calk.

Italian, and French, one through another.
Afterwards they stamp with their feet, to the
end silence may be kept. No man may be
made a doctor in divinity except he hath studied
ten years in their unprofitable sophistry. The
respondent must sit a whole day, from six in
the morning until six at night, and attend the
disputation ; must answer every one. When
they publicly promoted doctors of divinity at
Burges in France, they gave to each of them a
fish angle, therewith to catch people.

Jews and Christians. — The Jews (said Luther)
must be encountered with strong arguments, as
where Jeremiah speaketh touching Christ, Be
hold the days come, saith the Lord, that I will
raise unto David a righteous Branch, and a
King shall reign and prosper, and shall execute
judgment and justice in the earth, in His days
Judah shall be saved, and Israel shall dwell
safely, and this is His name whereby He shall
be called, THE LORD OUR RIGHTEOUS
NESS. This argument the Jews are not
able to solve ; and forasmuch as they refuse to
grant that this sentence is not spoken of Christ,

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therefore of necessity they must give and show
unto us another king descended from David,
who should govern so long as the sun and moon
endure, as the promises of the prophets do sound.

The poor blind and hardened Jews do boast
of the righteousness of the law, whereas they
are not able to fulfil the same ; yea, such is
their zeal for the law, they really blaspheme
God, for out of the Land of Promise they were
not to observe the law. To conclude, inasmuch
as the Jews have been forsaken now above
fifteen hundred years, a nation without govern
ment, without laws, without prophets, and
without temple. This argument they are not
able to solve, it striketh them to the ground
like a thunder-clap ; they are able to shew none
other reason nor cause for the same than their
sins.

Two Rabbis of the Jews (said Luther), named
Schamaria and Jacob, came to me at Witten
berg, desiring of me letters of safe conduct,
which I granted unto them. With the same
they were well pleased, only they earnestly
besought me, that I would leave out the word
Tola, that is, Jesus " crucified " ; for they cannot
forbear, but must needs blaspheme the name
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Jesus ; they exceedingly hate that song which
we used to sing in the Church, Christ is risen
from the dead. They said, It is most wonderful
that so many thousands of innocent people have
been slaughtered, touching whom there is no
mention made, only Jesus, the crucified, must
always be remembered ; His death cannot be
forgotten.

Another Jew repaired unto me at Wittenberg
(said Luther), and told me, he was very desirous
to be baptised, and made a Christian, and said,
he would first go to Rome to see the chiefest
head of Christendom. From this his intention,
myself, Philip Melanchthon, and other divines,
laboured to frustrate and hinder in the strongest
measure : for we feared, when he should behold
the offences and knaveries at Rome, that he
might thereby be scared from Christendom.
But the Jew went to Rome, and when he had
sufficiently seen abominable things acted there,
he returned unto us again, desiring to be
baptised, and said, now I will willingly worship
the God of the Christians, for He is a patient
God. Can He endure and suffer such wicked
ness and villainy at Rome, so can He suffer and
endure all the vices and knaveries in the world.

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Music. — Music is one of the fairest and most
glorious gifts of God, to which Satan is a bitter
enemy, therewith many tribulations and evil
cogitations are hunted away. It is one of the
best arts, the notes give life to the text ; it
expelleth melancholy, as we see on King Saul.
Kings and princes ought to preserve and main
tain music, for great potentates and rulers ought
to protect good and liberal arts and laws ; and
although private people have desire thereunto
and love the same, yet their ability cannot pre
serve and maintain it. We read in the Bible,
that the good and godly kings maintained and
paid singers. Music is the best solace for a sad
and sorrowful mind, through which the heart
is refreshed and settled again in peace, as is
said by Virgil, Tu Calamos inflare leves, ego
dicere -versus : Sing thou the notes, I will sing
the text. Music is a half discipline and school
mistress, that maketh people more gentle and
meek, more modest and understanding. The
base and evil fiddlers and minstrels serve thereto,
so that we see and hear how fine an art music
is ; for white can never be better known, than
when black is held against it.

1 06

Singing to be taught in all Schools. — We

must of necessity maintain music in schools ; a
schoolmaster ought to have skill in music,
otherwise I would not regard him ; neither
should we ordain young fellows to the office of
preaching, except they have been well exercised
and practised in the school of music. Music is
a fair gift of God, and near allied to divinity ; I
would not for a great matter be destitute of the
small skill in music which I have. The youth
ought to be brought up and accustomed to this
art, for it maketh fine and expert people.

Lawyers and Divines. — Ye Lawyers take heed
that ye tread not us divines under your feet ; if
ye do, then be assured that we will sting your
heels. If I intended to study but two years
in the laws, I would be better learned therein
than Dr. Jeronymus Schurf; for I would dis
course touching causes, as in truth they are and
ought to be understood of themselves either
uprightly or unjustly ; but he contesteth only
about words, he goeth not upon the ground to
speak of the plain truth, but he resteth upon a

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Quos, which he may screw every way : they
talk much, and make many words, but without
understanding. Dr. Schurf may justly be called
Dr. Quos. The doctrine of the lawyers is
nothing but merely a Nisi, that is, unless this or
that; Nisi must be in every case ; but divinity
goeth not about with Nisi, but it is certain, and
hath a constant and sure ground which neither
faileth nor deceiveth. Lawyers have need
of the help and assistance of divines, but we
have no need at all in divinity of their voice
and part-taking.

Pilate's Character and Conduct. — Pilate held
stiffly over the Roman laws and rights ; he would
not that the innocent (and such as were not
openly convicted in an offence) should be exe
cuted and slain without hearing of the cause ;
therefore he propounded all manner of civil
conditions, to the end he might have released
Christ ; but when they threatened him with the
Emperor's disfavour, then he was dazzled, and
forsook the Imperial laws ; thought, it is but the
loss of one man, who is both poor, and there-

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withal contemned ; no man taketh His part ;
what hurt can I receive by His death ? Better
it is that one man die, than that the whole nation
be against me.

Dr. Mathesius and Pommer debated about
this question, Why Pilate scourged Christ, and
said, What is truth ? For the one alleged, that
Pilate did it out of compassion ; but the other
said, It was done out of tyranny and contempt.
Whereupon Luther said, Pilate was a worldly
man : he scourged Christ out of great compas
sion, to the end that thereby he might still the
insatiable wrath and raging of the Jews. And
in that he said to Christ, What is truth ? He
would therewith give us to understand thus
much, as if he had said, What wilt Thou dispute
concerning truth, in these wicked times ? Truth
is here of no value, &c. But Thou must think
upon some other trick, and upon the lawyer's
quiddits, as then happily Thou mayest be
released.

Wealth is the Least Gift of God.— Riches is

the smallest thing on earth, and the least gift that
God hath bestowed on mankind. What is it in

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comparison of God's Word ? yea, what is it to
be compared with corporal gifts ; as beauty,
health, &c. ? nay, what is it to the gifts of the
mind ; as understanding, art, wisdom, &c. ?
Yet are men so eager after it, that no labour,
travel, nor danger is regarded in getting of
riches. There is in it neither Materialis, for-
malis, efficiens, et finalis causa, nor any thing
else that is good ; therefore our Lord God com
monly giveth riches to such from whom He
withholds all spiritual good.

The Sacrifice of the Mass. — The Papists at
the Imperial assembly dealt with us through
threatenings ; they would force us to consent
that the Mass was a sacrificing of the life, to the
end they might help themselves only with this
word, sacrificing, as a cloak of their shame. I
would permit the Mass to be a sacrifice of praise,
if again they would yield and allow, that not
only the priest, but also every communicant
which received, did offer thanksgiving unto
God.

The Mass ought to be abolished, chiefly for

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two reasons : first, it is a divine blaspheming of
God ; secondly, a political sin, namely, a deceit,
and a theft.

Faith and Work. — We must teach of good
works, yet always so that the article of justifica
tion remain pure and unfalsified, namely, that
faith only in Christ justifieth and saveth. For
Christ neither can nor will endure any beside
Himself, He will have the bride alone, He is full
of jealousy.

If He should teach thus, and say, If thou
believest, thou shalt be saved, whatsoever thou
doest ; that were stark naught ; for faith is
either false and feigned, or although it be upright,
yet it is eclipsed, when people wittingly and
wilfully sin against God's command. And the
Holy Spirit, which is given to the faithful, de-
parteth through evil works, done against the
conscience, as the example of David sufficiently
witnesseth.

The Future Life.— As lately I lay very sick
(said Luther) and so sorely sick that I thought I
should have left this world, many cogitations and

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musings I had in my weakness. Ah ! thought
I, What may that eternity be ? What joys may it
have ? &c. Nevertheless, I know for certain,
that the same eternity is already ours ; through
Christ it is given and prepared for us, if we can
but believe. There it shall be opened and
revealed ; here we shall not know when a new,
or a second creation of the world shall be,
seeing we understand not the first creation,
which He made for us, without any of our
counsel. Therefore ought we justly to give Him
the honour, and to leave to His divine power
and goodness the new creation of the life to
come, and not to presume to search or speculate
out the same.

Good Princes. — When a country has a good
prince over it, all goes well. Without a good
prince things go backwards like a crab, and
councillors, however many, will not mend them.
A great soldier is the man ; 'he has not many
words ; he knows what men are, and holds his
tongue ;. but when he does speak, he acts also.
A real hero does not go about his work with
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vain imaginations. He is moved by God
Almighty, and does what he undertakes to
do. So Alexander conquered Persia, and
Julius Caesar established the Roman Empire.
The Book of Judges shows what God can
do by a single man, and what happens
when God does not provide a man. Certain
ages seem more fruitful in great men than
others When I was a boy there were many.
The Emperor Maximilian in Germany, Sigis-
mund in Poland, Ladislaus in Hungary, Ferdi
nand, Emperor Charles's grandfather, in Spain
— pious, wise, noble princes. There were good
bishops too, who would have been with us had
they been alive now. There was a Bishop of
Wurzburg who used to say, when he saw a
rogue, " To the cloister with you ! Thou art
useless to God or man." He meant that in the
cloister were only hogs and gluttons, who did
nothing but eat, and drink, and sleep, and were
of no more profit than as many rats.

The Best Preachers and Hearers. — I esteem
those to be the best preachers which teach the
common people and youth most plainly and

Eutljrr'g Cable Talk.

simply, without subtilty, screwed words, or
enlargements. Christ taught the people by-
plain and simple parables. In like manner,
those are the best hearers that willingly do hear
and believe God's Word simply and plainly,
and although they be weak in faith, yet so long
as they doubt not of the doctrine, they are to be
holpen forward ; for God can and will bear with
weakness, if it be but acknowledged, and that
we creep again to the cross, and pray to God
for grace, and amend ourselves.

Luther's Divinity School. — I did not learri
my divinity at one only time, but I was con
strained to search deeper and deeper, to which
my temptations brought me ; for no man, with
out 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 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,
wherein I diligently read, and thereby, God be
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praised, at length I attained to the true under
standing of the same. 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 liis heart,
with all his so2il, 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, &c. ; 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.

Unsearchableness of God's Works. — All the
Works of God are unsearchable and unspeak
able ; no human sense can find them out, only
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Faith takes hold thereof without human power
or addition. No human creature can take hold
or know God in His Majesty, and therefore hath
He set Himself down in the simplest manner, and
was made Man, yea, was made sin, death, and
weakness. He was simple indeed, and mean
enough when He took upon Him the quality of a
servant, as St. Paul saith to the Philippians.
But who can believe it ? We think that the
Turkish Emperor is much more mighty, Eras
mus Rotterdamus much more learned, a friar
far more good and godly than God Himself is.

Useless Questionings. — When one asked,
Where God was before heaven was created ?
St. Austin made answer thereunto and said, He
was in Himself. And as another asked me the
same question, I said, He was building of 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
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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 Silo and Sichem, afterwards
at Gibeon, and lastly at Jerusalem in the
Temple.

The Greeks and Heathens in after times did
imitate the same, and did build temples for
their idols in certain places, as at Ephesus for
Diana, at Delphi for Apollo, &c. 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 holiest 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 Delphi, and
elsewhere. In such sort is the devil always
God's ape.

But whereas the most holiest 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.

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The Wisdom of the World. — The highest
wisdom of the world is to trouble themselves
with temporal, earthly, and vanishing things ;
and as it happeneth and falleth out with those
things, they say, Non putaram ; 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 putardm, 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 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.

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Men's Love of Novelty, — Before I translated
the New Testament out of the Greek, every one
longed after it, to read therein ; but when it was
done, their longing lasted scarce four weeks*
Then they desired the Books of Moses ; when
I had translated those, they had enough thereof
in a short time. After that, they would have
the Psalter ; of the same, they were' soon weary ;
when it was translated, then they desired other
books.

In like manner will it be with the Book of
Ecclesiasticus, which they now long for, and
about which I have taken great pains in trans
lating thereof. All are acceptable, so long and
until our giddy brains be satisfied, afterwards
they let them lie, and seek after new things ;
therefore in the end there must come errors
among us.

Christ the Only Physician for Death, — A
cup of water, if a man can have no better, is
good to quench the thirst. A morsel of bread
stilleth the hunger, and he that hath need
seeketh earnestly thereafter. So Christ is the
best, surest, and only physic against the most

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fearful enemy of mankind, the devil ; but they
believe it not with their hearts. If they knew a
physician who lived above one hundred miles
off, that could prevent or drive away temporal
death ; oh, how diligently would he be sent for ;
no money nor cost would be spared ! Hence it
appears how abominable human nature is spoiled
and blinded ; yet notwithstanding, the small and
little heap do stick fast to the true Physician,
and by this art do learn that which the holy old
Simeon well knew, from whence he joyfully
sang, Lord, now lettest Thou Thy servant depart
in peace, for mine eyes have seen Thy salvation,
&c. Therefore death became his sleep ; but
from whence came his great joy? Because that
with spiritual and corporal eyes he saw the
Saviour of the world, he saw the true Physician
against sin and death. Therefore it is a great
trouble to behold how desirous a thirsty body is
of drink, or one that is hungry of food (whereas
a cup of water, a morsel of bread, can still
hunger and thirst no longer than two or three
hours), but no man, or very few, are desirous
or do long after the most precious Physician,
although He lovingly calleth and allureth all to
come unto Him.
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Man Unable to Distinguish between the
Law and the Gospel, — Never yet was that man
found on earth that could make a right differ
ence between the Law and the Gospel. We
flatter ourselves that so soon as we have heard
a sermon upon that subject, we understand it
thoroughly ; but therein we deceive ourselves,
the Holy Ghost only can teach this art.

I thought so myself, that I had it at my
ringer's end, seeing I had written so much
concerning the same ; but truly I found I had
far to seek therein, even at such times when I
stood most in need, and when the devil began
to lecture me. But when by his many assaults
I gained better experience touching his devices
and temptations, then (thanks be to God) I
jeered him with his own arguments, even to his
teeth, with unspeakable joy and comfort to my
troubled conscience.

The Law and the Gospel are the chief articles
in the Church of God : through the Law, God
will keep off and affright the ungodly, the rude
people and sinners from blaspheming ; He will
also thereby teach the proud hypocrites, and the
invocators of saints, in that they have written
superfluously of the overplus of works, &c.

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But the Gospel comforteth the sad and sorrow
ful conscience, &c. It comforteth all those of
whom the Prophet Isaiah speaketh, where he
saith, Be of good comfort, for I do forgive you
your sins. What could God do more for us ?

How we are made good before Christ. — A
Capuchin friar saith, Wear a grey coat and a
hood, wear a halter about thee, and put clogs on
thy feet. A preaching friar saith, Put on a
black hood. A Papist saith, Do this or that
work, hear mass, pray, fast, give alms, &c. But
a true Christian saith, I am made good, right
eous, and saved only by faith in Christ, without
any of my works or deserts. Now compare
these together, and judge which may be the true
righteousness.

Patience. — Patience is the best virtue, which
in Holy Writ is highly praised and extolled by
the Holy Ghost. And howsoever the philoso
phers and learned heathen do also much exalt
and applaud it ; yet they cannot possess the
same, nor attain to it without the will and assist-

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ance of God ; for they neither know nor under
stand any thing certain thereof. Epictetus, the
sage and understanding Grecian heathen, said
very well, Suffer and abstain ; as also the
Hebrews say with good words,

Believe not all thou hearest.
Speak not all thou knouicst,
Do not all thou canst.

One of Luther's sayings. —

In luctu gaudium : In mourning joy.
In gaudio luctus: In joy mourning.
Gaudendum in Domino: Joyful in the Lord.
Lugendum in nobis : Mourning in ourselves.

The Amaranthus a symbol of the Church.

— Amaranthus is a flower that groweth in
August ; it is more a stalk than a flower, it is
easily broken off, and groweth in joyful and
pleasant sort ; when all other flowers are gone
and decayed, then this (being sprinkled with
water) becometh fair and green again ; insomuch

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that in winter they use to make garlands thereof.
It is called Amaranthus from hence, that it
neither withereth nor decayeth.

I know nothing more like unto the Church
than this flower Amaranthus (called with us in
Germany, Thousand fair). For although the
Church doth bathe her garment in the blood of
the Lamb, and is coloured over with red ; yet
nevertheless she is more fair, comely, and beau
tiful than any state and assembly upon the face
of the earth.

Moreover, the Church suffereth herself willingly
to be plucked and broken off, that is, she is
loving, patient, and obedient to Christ her
bridegroom in the cross ; she groweth and
increaseth again fair, joyfully, and pleasant,
that is, she gaineth the greatest fruit and profit
thereby ; she learneth to know God aright, to
call upon Him, freely and undauntedly, to confess
His word and doctrine, and produceth many fair
and glorious virtues.

At last, the body and stalk remaineth whole
and sound, and cannot be rooted out, although
raging and swelling be made against some
of her members, and the same torn away.
For like as Amaranthus never withereth nor
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decayeth : even so, the Church can never be
destroyed nor rooted out.

The True Preacher, — An upright, a godly
and true preacher should direct his preaching
to the poor, simple sort of people, like a
mother that stilleth her child, dandleth, and
playeth with it, presenteth it with milk out
of her breasts, needeth neither malmsey nor
muscadine to give it. In such sort should
also preachers carry themselves, should teach
and preach plainly, that the simple and un
learned may conceive, comprehend, and keep it.
But when they come to me, to Melanchthon, to
Dr. Pommer, &c., then let them show their
cunning, how learned they be, they shall be well
put to their trumps ; for to sprinkle out Hebrew,
Greek, and Latin in their public sermons, the
same favoureth merely of pride, which agreeth
neither with time nor place, nor is it pertinent.
To conclude, such preachers are untimely
ripeless saints.

Christian Pilgrimages, — In Popedom they
went on pilgrimage to the dead saints ; they

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went towards Rome, towards Jerusalem, Com-
postella, and to St. James, to make satisfaction
and payment for their sins. But now we might
act and perform upright, good, and godly pilgri
mages, which are pleasing to God in faith ;
namely, diligently to read the Prophets, the
Psalms, the Gospel, &c. As then we should
not wander through the cities of dead saints,
but through our hearty contemplations to God,
that is, to visit the right and true land of promise,
and paradise of everlasting life.

A certain prince in Germany, well known
to myself, went to Compostella, in Spain,
where St. James, the brother of the Evan
gelist and Apostle St. John, should lie buried.
Now as this Prince made his confession to a
Barefoot friar, who was an honest man, he
asked the Prince if he were a German ? The
Prince answered, Yea. Then the friar said, O
loving child, why seekest thou so far for that,
which thou hast much better and more precious
in Germany ? for I have seen and read the
writings of an Austin friar touching indulgences
and pardons for sins, wherein he powerfully
concludeth, that the true pardons and remissions
of sins do only consist in the merits and
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sufferings of our Lord and Saviour Jesus Christ.
O loving child, said the friar, remain thereby,
and permit not thyself to be otherwise per
suaded. I purpose shortly, God willing, to
leave this ungodly life, to repair into Germany,
and to join myself to the same Austin friar.

Allegories. — When I was a friar I was a
master in spiritual significations, then I was
altogether in my allegories ; but afterwards,
when through the Epistles to the Romans, I
came a little to the knowledge of Christ, I saw
that allegories were vain, not what were signi
fied by Christ, but who and what He is. Before
that time I allegorised and spiritually signified
every particular thing. But afterwards I con
sidered the histories, how difficult and heavy a
matter it was that Gideon fought with the
enemy in that manner as the Scripture showeth ;
those were no allegories, nor spiritual signifi
cations : but the Holy Ghost saith, Faith only,
with three hundred men, beat so great a
multitude of the enemies. St. Jerome and
Origen (God forgive them) were the means that
allegories were held in such esteem.

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Thankfulness. — The most acceptable service
that we can do and show unto God, and which
He only desireth of us, is, that He is praised of
us ; but He is not praised, except He be first
loved ; He is not loved, unless He be first bounti
ful, and doth well ; He doth well when He is
gracious ; gracious He is when He forgives sins.
Now (said Luther), who are those that do love
Him? They that are the small flock of the
faithful, that do acknowledge such graces, and
do know that through Christ they have forgive
ness for their sins, &c. But the children of this
world do not trouble themselves herewith ; they
serve their idol, that wicked and cursed
Mammon, but in the end he will evil reward
them.

THE END.

London '. R. Clay, Sons, and Taylor, Printers.