Part 9
DLV.
The reason that Abraham gave to Agar, his concubine, and Ishmael, his son, only one flagon of wine, was that she might know she had no right to demand anything of the inheritance, but that what was given her proceeded out of good will, not of any obligation or reason of law, yet that, nevertheless, she might repair again to Abraham, and fetch more.
The text in Genesis say: "Isaac and Ishmeal buried Abraham;" hence it appears that Ishmael was not always with is father but was nurtured out of the father's goodness and bounty, which was done to this end, that Abraham, intending to lead Christ through the right line, therefore Ishmale was separated like Esau.
DLVI.
I hold that Jacob was a poor perplexed man; I would willingly, if I could, frame a Laban out of the rich glutton in the gospel of Luke, and a Jacob out of Lazarus who lay before the gate. I am glad that Rachael sat upon the idols, thereby to spite her father Laban.
DLVII.
Neither Cicero, nor Virgil, nor Demosthenes, are to be compared with David, in point of eloquence, as we see in the 119th Psalm, which he divides into two and twenty parts, each composed of eight verses, and yet all having but one thought - thy law is good. He had great gifts, and was highly favored of God. I hold that God suffered him to fall so horribly, lest he should become too haughty and proud.
DLVIII.
Some are of opinion that David acted not well in that, upon his death-bed, he commanded Solomon his son to punish Shimei, who had cursed and thrown dirt at him, in his flight before Absalom. But I say he did well, for the office of a magistrate is to punish the guilty, and wicked malefactors. He had made a vow, indeed, not to punish him, but that was to hold only so long as he lived.
In so strange and confused a government, where no man knew who was cook or who butler, as we used to say, David was often constrained to look through the fingers at many abuses and wrongs. But afterwards, when in Solomon's time, there was peace, then through Solomon he punished. In tumultuous governments, a ruler dares not preceed as in time of peace, yet, at last, it is fitting that evil be punished; and as David says: Maledixit mihi maledictionem malam.
DLIX.
Hezekiah was a very good and pious king, full of faith, yet he fell. God cannot endure that a human creature should trust and depend
upon his own works. No man can enter into heaven, without the remission of sins.
DLX.
Elisha dealt uprightly, in permitting the children to be torn in pieces by two bears, for calling him baldpate, since they mocked not him, but his God. And so as to the jeering and mocking of Elijah: "Thou man of God," etc., `twas just that fire came down from heaven and devoured the mockers.
DLXI.
Many strange things, according to human sense and reason, are written in the books of the kings; they seem to be slight and simple books, but in the spirit they are of great weight. David endured much; Saul persecuted and plagued him ten whole years; yet David remained constant in faith, and believed that the kingdom pertained unto him. I should have gone my way, and said: Lord! thou hast deceived me; wilt thou make me a king, and sufferest me in this sort to be tormented, persecuted, and plagued? But David was like a strong wall. He was also a good and a godly man; he refused to lay hands on the king when he had fit opportunity; for he had God's Word, and that made him remain so steadfast; he was sure that God's Word and promise never would or could fail him.
Surely Jonathan was an honest man, whom David loved entirely; he marked well that the kingdom belonged to David, therefore he entreated David not to root out him and his. Jonathan also wrought wonders, when he, alone with his armor-bearer, went over the mountain, and slew and destroyed the Philistines; for, doubtless, he said in himself, the Lord that overcomes with many, is able also to overcome with few. His death was a great grief to David. So it often happens, that the good are punished for the sake of the wicked and ungodly. The Son of God himself was not spared.
OF THE APOSTLES AND
DISCIPLES OF CHRIST
DLXII.
The reason why the papists boast more of St Peter than of St Paul is this: St Paul had the sword, St Peter the keys, and they esteem more of the keys, to open the coffers, to filch and steal, and to fill their thievish purse, than of the sword. That Caiaphas, Pilate, and St Peter came to Rome, and appeared before the emperor, is mere fable; the histories touching that point do not accord. Christ died in the reign of Tiberius Caesar, who governed five years after his death. All histories unanimously agree, that St Peter and St Paul died under the emperor Nero, whose last year was the five and twentieth year after the death of Christ. But St Peter was eighteen years at Jerusalem after Christ's death, as the Epistle to the Galatians witnesses; and after that, he was seven years at Antioch. Then, as they fable, he ruled afterwards five and twenty years at Rome. No pope among them all yet ruled five and twenty years; and, according to this reckoning, St Peter was not crucified under Nero. St Luke writes, that St Paul was two whole years at liberty in Rome, and went abroad; he mentions nothing at all of St Peter. It is a thing not to be believed that St Peter ever was at Rome.
DLXIV.
Saint John the Evangelist wrote, at first, touching the true nature of faith - that our salvation depends only upon Christ the Son of God and Mary, who purchased it with his bitter passion and death, and through the Word is received into the heart by faith, out of his mere mercy and grace. At last he was constrained to write in his epistle also of works, by reason of the wickedness of those that, void of all shame, abused the Gospel through indulging the flesh.
OF ANGELS
DLXV.
An angel is a spiritual creature created by God without a body, for the service of Christendom and of the church.
DLXVI.
The acknowledgment of angels is needful in the church. Therefore godly preachers should teach them logically. First, they should show what angels are, namely, spiritual creatures without bodies. Secondly, what manner of spirits they are, namely, good spirits and not evil; and here evil spirits must also be spoken of, not created evil by God, but made so by their rebellion against God, and their consequent fall; this hatred began in Paradise, and will continue and remain against Christ and his church to the world's end. Thirdly, they must speak touching their function, which, as the epistle to the Hebrews (chap. i. v. 14) shows, is to present a mirror of humility to godly Christians, in that such pure and perfect creatures as the angels do minister unto us, poor and wretched people, in household and temporal policy, and in religion. They are our true and trusty servants, performing offices and works that one poor miserable mendicant would be ashamed to do for another. In this sort ought we to teach with care, method, and attention, touching the sweet and loving angels. Whoso speaks of them not in the order prescribed by logic, may speak of many irrelevant things, but little or nothing to edification.
DLXVII.
The angels are near to us, to those creatures whom by God's command they are to preserve, to the end we receive no hurt of the devil, though, withal, they behold God's face, and stand before him.
Therefore when the devil intends to hurt us, then the loving holy angels resist and drive him away; for the angels have long arms, and although they stand before the face and in the presence of God and his son Christ, yet they are hard by and about us in those affairs, which by God we are commanded to take in hand. The devil is also near and about us, incessantly tracking our steps, in order to deprive us of our lives, our saving health, and salvation. But the holy angels defend us from him, insomuch that he is not able to work us such mischief as willingly he would.
DLXVIII.
It were not good for us to know how earnestly the holy angels strive for us against the devil, or how hard a combat it is. If we could see for how many angels one devil makes work, we should be in despair. Therefore the Holy Scriptures refers to them in few words: "He hath given his angels charge over thee," etc. Also, "The angel of the Lord encampeth round about those that fear him," etc. Now, whosoever thou art, that fearest the Lord, be of good courage, take thou no care, neither be faint-hearted, nor make any doubt of the angels watching and protection; for most certainly they are about thee, and carry thee upon their hands. How or in what manner it is done, take thou no heed. God says it, therefore it is most sure and certain.
DLXIX.
I believe that the angels are all up in arms, are putting on their harness, and girding their swords about them. For the last judgment draws nigh, and the angels prepare themselves for the combat, and to strike down Turk and pope into the bottomless pit.
OF THE DEVIL AND HIS WORKS
DLXX.
The greatest punishment God can afflict on the wicked, is when the church, to chastise them, delivers them over to Satan, who, with God's permission, kills them, or makes them undergo great calamities. Many devils are in woods, in waters, in wildernesses, and in dark pooly places, ready to hurt and prejudice people; some are also in the thick black clouds, which cause hail, lightnings, and thunderings, and poison the air, the pastures and grounds. When these things happen, then the philosophers and physicians say, it is natural, ascribing it to the planets, and showing I know not what reasons for such misfortunes and plagues as ensue.
DLXXI.
Whoso would see the true picture, shape, or image of the devil, and know how he is qualified and disposed, let him mark well all the commandments of God, one after another, and then let him place before his eyes an offensive, shameless, lying, despairing, ungodly, insolent, and blasphemous man or woman, whose mind and conceptions are directed in every way against God, and who takes delight in doing people hurt and mischief; there thou seest the right devil, carnal and corporal. First, in such a person there is no fear, no love, no faith or confidence in God, but altogether contempt, hatred, unbelief, despair, and blaspheming of God. There thou seest the devil's head, directly opposing the first commandment. Secondly, a believing Christian takes God's name not in vain, but spreads abroad God's Word, calls upon him from his heart, thanks Him for his benefits, confesses Him. But this picture and child of the devil does quite the contrary; he holds God's Word for a fable, fearfully abuses God's name, blasphemes God, and withal swears and rages abominably, calls upon the evil one and yields unto him. There thou
seest the mouth and the tongue of the devil, directed against the second commandment. Thirdly, a true Christian esteems worthily of the office of preaching; he hears and learns God's Word with true earnestness and diligence, according to Christ's institution and command, not only to the amendment and comfort of himself, but also for good example to others; he honors and defends good and godly servants of the Word, permits them not to suffer want, etc. But this image and child of the devil regards no preaching, hears not God's Word, or very negligently, speaks evil thereof, perverts it, and makes scoff thereat; yea, hates the servants thereof, who, for ought he cares, may famish for want of food. There thou seest the ears of the devil, his throat and neck of steel, directly against the third commandment. Further, desirest thou to know how the body of the devil is shaped and fashioned, then hearken to the following commandments of the second table, and take good heed thereunto. For first, a good Christian honors his parents, and hearkens unto them, to the magistrates, and to the shepherds of souls, according as God has commanded. But this child of the devil hearkens not to his parents, serves and helps them not; nay, dishonors, condemns, and vexes them, forsakes them in their need, is ashamed of them when they are poor, and scorns them in their old age; he is disobedient to magistrates, and shows unto them no reverence, but speaks evil of them; he regards no admonition, reproof, civility, or honesty. There thou seest the breast of the devil. Secondly, an upright and true Christian envies not his neighbor, he bears no ill-will towards him, he desires not to be revenged of him, though he have cause, yea, he condoles with his neighbor, when hurt and grief assault him, helps, and to his power defends him against those who seek his life. But this child of the devil, although he cannot hurt his neighbor in body and life, or murder him with his fist, yet he hates and envies him, he is angry with him, and is his enemy in his heart, wishes his death, and when it goes evil with him, is glad and laughs in his sleeve, etc. There thou seest the devil's wrathful and murdering heart. Thirdly, a Godfearing Christian lives modestly and honestly, shuns all manner of wrongful dealing, stands in fear of God's wrath and everlasting punishment. But the child of the devil does quite the contrary, is void
of all shame and chastity, in words, behavior, and act. There thou seest the belly of the devil. Fourthly, a godly Christian lives by his labor, by his trade, with a good conscience; he deceives no man of that which is his; nay, lends, helps, and gives to the needy according to his ability. But this devilish child helps none, no, not in the least, but he trades in usury, covets, robs, and steals as he may, by power and deceit; he takes all manner of advantage to cheat and cozen his neighbor, by false wares, measures, weights, etc. There thou seest the hands, and sharp-pointed claws of the devil. Fifthly, a godly creature speaks evil of no man, belies not his neighbor, nor bears false witness against him; yea, though he knows his neighbor faulty, yet out of love he covers his infirmities and sins, except by the magistrate he be called to confess this truth. But this child of the devil does quite the contrary; he slanders and backbites, betrays, and falsely accuses his neighbor, and perverts that which he has rightly spoken. There thou seest the devil's evil and wicked will. Sixth, and lastly, a true Christian covets not his neighbor's house, inheritance, or wealth, misleads not his wife or his daughter, entices not away his servants, covets nothing that is his; yea, according to his power, he helps to keep and preserve that which belongs to him. But this child of the devil imagines, endeavors, and, day and night, seeks opportunity to defraud his neighbor of his house, his grounds, lands, and people, to draw and entice his wife away unto himself, to flatter away his servants, to instigate his neighbor's tenants against him, to get his cattle from him, etc. There thou seest the devil's lust. Through lies, under the color of the truth, he seduces and deceives godly people, like as he did Adam and Eve in Paradise; therefore the more holy the people be, the greater is the danger they stand in. For this cause, we ought to beware of the devil, and to take our refuge in Christ, who crushed his head, and delivered us from his lies.
DLXXII.
Dr. Luther was asked, whether the Samuel who appeared to king Saul, upon the invocation of the pythoness, as is related in the first Book of Kings, was really the prophet Samuel. The doctor answered:
"No, `twas a spectre, an evil spirit, assuming his form. What proves this is, that God, by the laws of Moses, had forbidden man to question the dead; consequently, it must have been a demon which presented itself under the form of the man of God. In like manner, abbot of Spanheim, a sorcerer, exhibited to the emperor Maximilian all the emperors his predecessors, and all the most celebrated heroes of past times, who defiled before him each in the costume of his time. Among them were Alexander the Great and Julius Caesar. There was also the emperor's betrothed, whom Charles of France stole from him. But these apparitions were all the work of the demon."
DLXXIII.
No malady comes upon us from God, who is good, and wishes us well; they all emanate from the devil, who is the cause and author of plagues, fevers, etc. When he is at work with jurisconsults, he engenders all sorts of dissensions and machinations, turning justice into injustice. Approaches he great lords, princes, kings; he gives birth to wars and massacres. Gains he access to divines, which seduce and ruin men's souls. God alone can check so many calamities.
DLXXIV.
The devil vexes and harasses the workmen in the mines. He makes them think they have found fine new veins of silver, which, when they have labored and labored, turn out to be more illusions. Even in open day, on the surface of the earth, he causes people to think they see a treasure before them, which vanishes when they would pick it up. At times, treasure is really found, but this is by the special grace of God. I never had any success in the mines, but such was God's will, and I am content.
DLXXV.
The emperor Frederick, father of Maximilian, invited a necromancer to dine with him, and, by his knowledge of magic, turned his guest's
hands into griffins claws. He then wanted him to eat, but the man, ashamed, hid his claws under the table.
He took his revenge, however, for the jest played upon him. He caused it to seem that a loud altercation was going on in the court yard, and when the emperor put his head out of a window to see what was the matter, he, by his art, clapped on him a pair of huge stag's horns, so that the emperor could not get his head into the room again until he had cured the necromancer of his disfigurement. I am delighted, said Luther, when one devil plagues another. They are not all, however, of equal power.
DLXXVI.
There was at Nieuburg a magician named Wildferer, who, one day, swallowed a countryman, with his horse and cart. A few hours afterwards, man, horse, and cart, were all found in a slough, some miles off. I have heard, too, of a seeming monk, who asked a wagoner, that was taking some hay to market, how much he would charge to let him eat his fill of hay? The man said, a kreutzer, whereupon the monk set to work, and had nearly devoured the whole load, when the wagoner drove him off.
DLXXVII.
August 25, 1538, the conversation fell upon witches who spoil milk, eggs, and butter in farm yards. Dr. Luther said: "I should have no compassion on these witches; I would burn all of them. We read in the old law, that the priests threw the first stone at such malefactors, `Tis said this stolen butter turns rancid, and falls to the ground when any one goes to eat it. He who attempts to counteract and chastise these witches, is himself corporally plagued and tormented by their master, the devil. Sundry schoolmasters and ministers have often experienced this. Our ordinary sins offend and anger God. What, then, must be his wrath against witchcraft, which we may justly designate high treason against divine majesty, a revolt against the
infinite power of God. The jurisconsults who have so learnedly and pertinently treated of rebellion, affirm that the subject who rebels against his sovereign, is worthy of death. Does not witchcraft, then, merit death, which is a revolt of the creature against the Creator, a denial to God of the authority it accords to the demon?"
DLXXVIII.
Dr. Luther discoursed at length concerning witchcraft and charms. He said, that his mother had had to undergo infinite annoyance from one of her neighbors, who was a witch, and whom she was fain to conciliate with all sorts of attentions; for this witch could throw a charm upon children, which made them cry themselves to death. A pastor having punished her for some knavery, she cast a spell upon him by means of some earth upon which he had walked, and which she bewitched. The poor man hereupon fell sick of a malady which no remedy could remove, and shortly after died.
DLXXIX.
It was asked: Can good Christians and God fearing people also undergo witchcraft? Luther replied: Yes; for our bodies are always exposed to the attacks of Satan. The maladies I suffer are not natural, but devil's spells.
DLXXX.
When I was young, some one told me this story: Satan had, in vain, set all his craft and subtlety at work to separate a married pair that lived together in perfect harmony and love. At last, having concealed a razor under each of their pillows, he visited the husband, disguised as an old woman, and told him that his wife had formed the project of killing him; he next told the same thing to the wife. The husband, finding the razor under his wife's pillow, became furious with anger at her supposed wickedness, and cut her throat. So powerful is Satan in his malice.
DLXXXI.
Luther, taking up a caterpillar, said: `Tis an emblem of the devil in its crawling walk, and bears his colors in its changing hue.
DLXXXII.
Dr. Luther said he had heard from the elector of Saxony, John Frederick, that a powerful family in Germany was descended from the devil, the founder having been born of a succubus. He added this story: A gentleman had a young and beautiful wife, who, dying, was buried. Shortly afterwards, this gentleman and one of his servants sleeping in the same chamber, the wife, who was dead, came at night, bent over the bed of the gentleman, as though she were conversing with him, and, after a while, went away again. The servant, having twice observed this circumstance, asked his master whether he knew that, every night, a woman, clothed in white, stood by his bedside. The master replied, that he had slept soundly, and had observed nothing of the sort. The next night, he took care to remain awake. The woman came, and he asked her who she was, and what she wanted. She answered, that she was his wife. He returned: my wife is dead and buried. She answered, she had died by reason of his sins, but that if he would receive her again, she would return to him in life. He said, if it were possible, he should be well content. She told him he must undertake not to swear, as he was wont to do; for that if he ever did so, she should once more die, and permanently quit him. He promised this, and the dead woman, returning to seeming life, dwelt with him, ate, drank, and slept with him, and had children by him. One day that he had guests, his wife went to fetch some cakes from an adjoining apartment, and remained a long time absent. The gentleman grew impatient, and broke out into his old oaths. The wife not returning, the gentleman, with his friends, went to seek her, but she had disappeared; only the clothes she had worn lay on the floor. She was never again seen.
DLXXXIII.
The devil seduces us at first by all the allurements of sin, in order thereafter to plunge us into despair; he pampers up the flesh, that he may, by and bye, prostrate the spirit. We feel no pain in the act of sin, but the soul after it is sad, and the conscience disturbed.
DLXXXIV.
He who will have, for his master and king, Jesus Christ, the son of the Virgin, who took upon himself our flesh and our blood, will have the devil for his enemy.
DLXXXV.
It is very certain that, as to all persons who have hanged themselves, or killed themselves in any other way, `tis the devil who has put the cord round their necks, or the knife to their throats.
DLXXXVI.
A man had a habit, whenever he fell, of saying: "Devil take me." He was advised to discontinue this evil custom, lest some day the devil should take him at his word. He promised to vent his impatience by some other phrase; but, one day, having stumbled, he called upon the devil, in the way I have mentioned, and was killed upon the spot, falling on a sharp pointed piece of wood.
DLXXXVII.
A pastor, near Torgau, came to Luther, and complained that the devil tormented him without intermission. The Doctor replied: He plagues and harasses me too, but I resist him with the arms of faith. I know of one person at Magdeburg, who put Satan to the rout, by spitting at him; but this example is not to be lightly followed; for the devil is a presumptuous spirit, and not disposed to yield. We run great risk when, with him, we attempt more than we can do. One man, who relied implicitly on his baptism, when the devil presented himself to him, his head furnished with horns, tore off one of the horns; but
another man, of less faith, who attempted the same thing, was killed by the devil.
DLXXXVIII.
Henning, the Bohemian, asked Dr. Luther, why the devil bore so furious a hatred to the human race? The Doctor replied: "That ought not to surprise you; see what a hate prince George bears me, so that, day and night, he is ever meditating how he shall injure me. Nothing would delight him more, than to see me undergo a thousand tortures. If such be the hatred of man, what must the hatred of the devil be?"
DLXXXIX.
The devil cannot but be our enemy, since we are against him with God's Word, wherewith we destroy his kingdom. He is a prince and god of the world, and has a greater power than all the kings, potentates, and princes upon earth; wherefore he would be revenged of us, and assaults us without ceasing, as we both see and feel. We have against the devil, a great advantage; powerful, wicked, and cunning as he is, he cannot hurt us, since `tis not against him we have sinned, but against God. Therefore we have nothing to do with that arch-enemy; but we confess, and say: "Against thee, Lord, have we sinned," etc. We know, through God's grace, that we have a gracious God, and a merciful Father in heaven, whose wrath against us, Christ Jesus, our only Lord and Saviour, has appeased with his precious blood. Now, forasmuch as through Christ we have remission of sins and peace with God, so must the envious devil be content to let us alone, in peace, so that henceforward he can neither upbraid nor hit us in the teeth concerning our sins against God's laws, for Christ has cancelled and torn in pieces the handwriting of our consciences, which was a witness against us, and nailed the same to his cross; to God be everlasting honor, praise, and glory in Christ Jesus, for the same. Amen.
DXC.
The devil knows the thoughts of the ungodly, for he inspires them therewith. He sees and rules the hearts of all such people as are not kept safe and preserved by God's Word; yea, holds them captive in his snares, so that they must think, do, and speak according to his will. And St Paul says: "The god of this world blindeth the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," etc. And Christ gives a reason how it comes to pass, that many hear the Word, yet neither understand nor keep the same, where he says: "The devil cometh, and taketh the Word out of their hearts, lest they should believe, and be saved." Therefore it is no marvel that the devil, through his prophets, declares what shall happen and come to pass.
DXCI.
The Scripture clearly shows that the devil gives unto mankind evil thoughts, and suggests evil projects to the ungodly; as of Judas is written that the devil put it into his heart to betray Christ. And he not only instigated Cain to hate his brother Abel, but, moreover, to murder him. But the devil knows not the thoughts of the righteous, until they utter them. He knew not the thoughts of Christ's heart, nor knows he the thoughts of the godly, in whose heart Christ dwells. `Tis a powerful, crafty, and subtle spirit. Christ names him the Prince of the World; he goes about shooting all thoughts, his fiery darts, into the hearts even of the godly, as discord, hatred to God, despair, blaspheming, etc. St Paul well understood all these assaults, and bitterly complains of them.
DXCII.
The apostle gives this title to the devil: "That he hath the power of death." And Christ calls him a murderer. He is so skilled, that he is able to cause death even with the leaf of a tree; he has more boxes and pots full of poisons, wherewith he destroys men, than all the
apothecaries in the world have of healing medicine; if one poison will not dispatch, another will. In a word, the power of the devil is greater than we can imagine; `tis only God's finger can resist him.
DXCIII.
I maintain that Satan produces all the maladies which afflict mankind, for he is the prince of death. St Peter speaks of Christ as healing all that are oppressed of the devil. He not only cured those who were possessed, but he restored sight to the blind, hearing to the deaf, speech to the dumb, strength to the paralytic; therefore I think all grave infirmities are blows and strokes of the devil, which he employs as an assassin uses the sword or other weapon. So God employs natural means to maintain the health and life of man, such as sleep, meat, drink, etc. The devil has other means of injury; he poisons the air, etc.
A physician repairs the work of God when damaged corporally; we, divines, spiritually; we mend the soul that the devil has spoiled. The devil gives poison to kill men; a physician gives theriacum, or some other drug, to save them; so the creature, through creatures, helping creatures. Physic has not its descent and origin out of books; God revealed it; or, as Syrach says: "It cometh from the Most Highest; the Lord hath created medicines out of the earth." Therefore we may justly use corporal physic, as God's creature. Our burgomaster here at Wittenberg lately asked me, if it were against God's will to use physic? for, said he, Doctor Carlstad has preached, that whoso falls sick, shall use no physic, but commit his case to God, praying that His will be done. I asked him: Did he eat when he was hungry? He answered, yes. Then, said I, even so you may use physic, which is God's creature, as well as meat and drink, or whatever else we use for the preservation of life.
DXCIV.
Satan plagues and torments people all manner of ways. Some he affrights in their sleep, with heavy dreams and visions, so that the whole body sweats in anguish of heart. Some he leads, sleeping, out of their beds and chambers, up into high dangerous places, so that if, by the loving angels who are about them, they were not preserved, he would throw them down and cause their death. The superstitious papists say, that these sleep-walkers are persons who have never been baptized; or if they have been, that the priest was drunk when he administered the sacrament.
DXCV.
No creature can prevail against the devil, but only Christ, and he made trial of his art even upon him, as when he said unto him; "If thou wilt fall down and worship me, I will give thee all the kingdoms of the whole world."
No man can rightly comprehend this temptation; I would willingly die, on condition I could fundamentally preach thereof. Doubtless, the devil moved Christ much when he said: "All this is mine, and I give it to whom I will;" for they are words of Divine Majesty, and belong only to God. True, the devil gives, but let us make a strong distinction between the real giver, who gives all that we have and are, and the dissembling murderer, who gives to those that serve and worship him for a short time, yet so that they must everlastingly perish. Christ contradicts him not, that he is a lord and a prince of the world; but he will not therefore worship him, but says: Avoid Satan. Even so ought we to do. He must be, indeed, a most wicked, poisoned, and thirsty spirit, that he durst presume to tempt the Son of God to fall down and worship him. The arch villain, doubtless, in the twinkling of an eye, laid before the Lord a delusion of all the kingdoms of the world, and their glory, as Luke writes, thereby to move and allure him to the end he should think: such honor might one receive, and yet nevertheless be the child of God.
DXCVI.
When that envious, poisoned spirit, the devil, plagues and torments us, as is his custom, by reason of our sins, intending thereby to lead us into despair, we must meet him in this manner: "thou deceitful and wicked spirit! how darest thou presume to persuade me to such things? Knowest thou not that Christ Jesus, my Lord and Saviour, who crushed thy head, has forbidden me to believe thee, yea, even when thou speakest the truth, in that he names thee a murderer, a liar, and the father, of lies? I do not admit to thee, that I, as thy captive shall be condemned to everlasting death and hellish torments, by reason of my sins, as thou falsely suggestest; but thou, thyself, on the contrary, long since, by Christ my Lord and Saviour, wert stripped, judged, and with everlasting bonds and chains of darkness, art bound, cast down, and delivered to hell, reserved to the judgment of the great day, and finally, with all the ungodly, shalt be thrown into the bottomless pit of hell. Further, I demand of thee, by what authority thou presumest to exercise such power and right against me? whereas thou hast given me neither life, wife, nor child; no, not the least thing that I have; neither art thou my lord, much less the creator of my body and soul; neither hast thou made the members wherewith I have sinned. How, then, thou wicked and false spirit, art thou so insolent as to domineer over that which is mine, as if thou wert God himself?"
DXCVII.
The people who in popedom are possessed of the devil, get not rid of him by such arts, words, or gestures as their charmers use; the devil suffers not himself to be driven out with mere phrases, as: "Come out, thou unclean spirit," for these charmers mean it not earnestly. The power of God must effect it.
The devil may be driven out, either by the prayers of the whole church, when all Christians join their supplications together in a prayer so powerful, that it pierces the clouds, - or the person that would drive out the wicked enemy by himself, must be of highly
enlightened mind, and of strong and steadfast courage, certain of his cause; as Elijah, Elisha, Peter, Paul, etc.
DXCVIII.
The cause that so many poor people in the time of Christ were possessed, was, that the true doctrine was almost sunk and quenched by the people of Israel, a few excepted, - as Zacharias, Elizabeth, Simeon, Anna, etc. And I believe if the Pharisees had continued to rule, and that Christ had not come, Judaism would have been turned into Paganism, - as, before the shining of the gospel, was seen in popedom, where the people understood as little of Christ and his Word, as the Turks and heathens.
DXCIX.
The devil well knew the Scripture, where it is said: "Behold, a virgin shall conceive and bear a child." Also: "Unto us a child is born." But because Christ has carried himself humbly and lowly, went about with public sinners, and by reason thereof was held in no esteem, - therefore the devil looked another way over Christ, and knew him not; for the devil looks a-squint upwards, after that which is high and pompous, not downwards, nor on that which is humble and lowly. But the everlasting merciful God does quite the contrary; he beholds that which is lowly, as the 113th Psalm shows: "Our God hath his dwelling on high, and yet humbleth to behold what is in heaven and on earth." And Isaiah: "I will look to him that is poor, and of a contrite spirit, and trembleth at my word." God cares not for that which is high; yea, it is an abomination before him. St Luke says: "That which is highly esteemed among men, is abomination in the sight of God." Therefore he that intends to climb high, let him beware of the devil, lest he throw him down; for the nature and manner of the devil is, first to hoist up into heaven, and afterwards to cast down into hell.
DC.
In cases of melancholy and sickness, I conclude it is merely the work of the devil. For God makes us not melancholy, nor affrights nor kills us, for he is a God of the living. Hence the Scripture: "Rejoice, and be of good comfort." God's Word and prayer is physic against spiritual tribulations.
DCI.
I would rather die through the devil than through the emperor or pope; for then I should die through a great and mighty prince of the world. But if he eat a bit of me `twill be his bane; he shall spew me out again; and, at the day of judgment, I in requital will devour him.
DCII.
The devil needs not to tell me I am not good or upright; neither would I wish to be so, that is, to be without feeling of my sins, or to think I need no remission of them; for, if that were the case, all the treasure of Christ were lost on me, seeing he says himself: "He came not for the sake of the just, but to call sinners to repentance."
DCIII.
I hold that a devil, once overcome with God's Word and Spirit, must be gone, and dare not return again with the same temptation; Christ says: "Avoid Satan." And in another place: "Come out, thou unclean spirit." Then say the devils: "Suffer us to enter into the herd of swine." Origen says: "I believe that the saints strangle and slay many devils in combating" - that is, break their power.
DCIV.
Witchcraft is the devil's own proper work, wherewith, when God permits, he not only hurts people, but often makes away with them; for in this world we are as guests and strangers, body and soul cast under the devil; he is god of this world, and all things are under his
power, whereby we are preserved in temporal life, - as meat, drink, air, etc.
The devil is so crafty a spirit, that he can ape and deceive our senses. He can cause one to think he sees something, which he sees not, that he hears thunder, or a trumpet, which he hears not. Like as the soldiers of Julius Caesar thought they heard the sound of a trumpet, as Suetonius writes, and yet there was no such thing. Oh, Satan is a master in aping and deceiving people, and every human sense.
And especially, is he artful when he deceives people spiritually, bewitching and deceiving the hearts and consciences, in such sort that they hold and receive erroneous and ungodly doctrine and opinion, for the upright and divine truth.
We see at this day how easy a matter it is for him so to do, by the sectaries and seducers; for he has so bewitched and deceived their hearts, that they hold that for the clear truth, which is altogether lies, errors, and abominable darkness. They hold themselves wise and learned in divine matters; other people they regard as geese, which neither see nor understand anything.
The poisonous serpent takes such delight in doing mischief, that he not only deceives secure and proud spirits with his delusions, but also undertakes, through his deceptions, to bring into error those who are well instructed and grounded in God's Word. He vexes me often so powerfully, and assaults me so fiercely with heavy and melancholy thoughts, that I forget my loving Lord and Saviour Christ Jesus, or at least behold him far otherwise than he is to be beheld. There is none of us so free, but that often he is thus deceived and bewitched with false opinions. Therefore we should learn how to know this conjuror, to the end he may not come behind us, being sleepy and secure, and so delude us with his witchcraft. And truly, if he find us not sober and watching, and not armed with spiritual weapons, that is, with God's Word and with faith, then most surely he will overcome us.
DCVI.
When I could not be rid of the devil with sentences out of the Holy Scripture, I made him often fly with jerring words; sometimes I said unto him: Saint Satan! if Christ's blood, which was shed for my sins, be not sufficient, then I desire that thou wouldest pray to God for me. When he finds me idle, with nothing in hand, he is very busy, and before I am aware, he wrings from me a bitter sweat; but when I offer him the pointed spear, God's Word, he flies; yet, before he goes, makes a grievous hurricane. When I began to write against the pope, and the Gospel was going on, the devil set himself strongly to work, rumbling and raging about, for he would willingly have preserved purgatory at Magdeburg. There was a citizen, whose child died, for whom he refused to have vigils and masses sung. The devil played his freaks, came every night, about twelve o'clock, into the chamber where the boy died, and made a whining like a young child. The good citizen being therewith full of sorrow, knew not what course to take. The popish priests said: O, now you see how it goes when vigils are not solemnized. Whereupon the citizen sent to me, desiring my advice, (for the sermon I had lately preached on this text: "They have Moses and the prophets," had been printed, and been read by him); and I wrote to him from Wittenberg, and advised him not to suffer any vigils at all to be held, for he might be fully assured that these were merely pranks of the devil; whereupon, the children and servants in the house jeered the devil, and said: What doest thou, Satan? Avoid, thou cursed spirit, get thee gone to the place, where thou oughtest to be, to the pit of hell. When the devil marked their contempt, he left off his game, and came there no more. He is a proud spirit, and cannot endure scorn.
DCVII.
Though Satan ceases not to plague the Christians, and to shoot at us his fiery darts, `tis very good and profitable for us, for thereby he makes us the more sure of the word and doctrine, so that faith increases, and is stronger in us. We are often shaken, and, indeed,
now and then the devil drives out of us a sour and bitter sweat, but he cannot bring us to despair; for Christ always has kept the field, and through us will keep it still. Through hope, in all manner of trials and temptations, we hold ourselves on Christ.
DCVIII.
`Tis a fearful thing when Satan torments the sorrowful conscience with melancholy; then the wicked villain, masterlike, disguises himself in the person of Christ, so that it is impossible for a poor creature, whose conscience is troubled, to discover the knavery. Hence many of those, that neither know nor understand the same, run headlong into despair, and make away with themselves; for they are blinded and deceived so powerfully by him, that they are fully persuaded it is not the devil, but Christ himself, that thus vexes and torments them.
I 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, or to drive him away from me, as I would; neither am I able so to comprehend Christ and to take hold on him, as in Holy Scripture he is placed before me; but the devil continually seeks how to put another Christ into my mind. Yet, nevertheless, we ought to render humble thanks to Almighty God, who has hitherto 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 overcome 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.
DCIX.
The devil has two occupations, to which he applies himself incessantly, and which are the foundation stones of his kingdom - lying and murder. God says: "Thou shalt do no murder." "Thou shalt have none other gods but me." Against these two commandments, the devil, with all his force, fights without intermission.
He now plays no more with people, as heretofore, by means of rumbling spirits, for he sees that the condition of the time is far otherwise than what it was twenty years past. He now begins at the right end, and uses great diligence. The rumbling spirits are mute among us; but the spirits of sedition increase above measure, and get the upper hand. God resist them.
DCX.
The power the devil exercises is not by God commanded, but God resists him not, suffering him to make tumults, yet no longer or further than he wills, for God has set him a mark, beyond which he neither can nor dare step.
When God said, concerning Job, to Satan: "Behold, he is in thy hands, yet spare his life," this power was by God permitted, as if God should say: I will so far permit and give you leave, but touch not his life.
DCXI.
It is almost incredible how God enables us, weak flesh and blood, to enter combat with the devil, and to beat and overcome so powerful a spirit as he, and with no other weapon only his Word, which by faith we take hold on. This must needs grieve and vex that great and powerful enemy.
DCXII.
The devil is like a fowler; of the birds he catches, he wrings most of their necks, but keeps a few alive, to allure other birds to his snare,
by singing the song he will have in a cage. I hope he will not get me into his cage.
DCXIII.
Let not man flatter himself that the devil is in hell, far from the ungodly, as the archbishop of Mayence thinks; the devil dwells in his hard heart, and impels him according to his will and pleasure. For if the devil had no power but to plague us in body and goods, and vexed and tormented us only with the cares and troubles of this life, he were no devil to make account of. But he has learned a higher art; he takes away and falsifies the article of justification privitive et positive, and either tears the same quite out of our hearts, as in popedom, or defiles it through sects and heresies, which hang thereon a gloss about works, or what not, leaving the husks of the nuts to the hearers, but the kernels are gone.
DCXIV.
The devil has two manner of shapes or forms, wherein he disguises himself; he either appears in the shape of a serpent, to affright and kill, or else in the form of a silly sheep, to lie and deceive; these are his two court colors. The devil is a foolish spirit, for he gives means and occasions for Christ to defend himself, in that he plagues the poor and weak Christians; for thereby he confirms the authority of Christ and his apostles; as when they make the sick whole and sound, the devil had rather he had left them at peace and quiet, but his wicked desire to do mischief drives him forward, to the end he may be brought to confusion.
DCXV.
Our songs and Psalms sorely vex and grieve the devil, whereas our passions and impatiences, our complainings and cryings, our "alas!" or "woe is me!" please him well, so that he laughs in his fist. He takes delight in tormenting us, especially when we confess, praise, preach, and laud Christ. For seeing the devil is a prince of this world, and our
utter enemy, we must be content to let him pass through his country he will needs have imposts and customs of us, and strike our bodies with manifold plagues.
DCXVI.
God gives to the devil and to witches power over human creatures in two ways; first, over the ungodly, when he will punish them by reason of their sins; secondly, over the just and godly, when he intends to try whether they will be constant in the faith, and remain in his obedience. Without God's will and our own consent, the devil cannot hurt us; for God says: "Whoso touches you, toucheth the apple of mine eye." And Christ: "There cannot fall an hair from your head, without your heavenly Father's notice."
DCXVII.
The devil's power is not so well seen in the fall of carnal people, and of the wise of this world, who live like senseless creatures and heathen, as in the fall of the saints who were endued with the Holy Ghost; as Adam, David, Solomon, Peter, etc., who committed great sins, and fell by God's will, to the end they should not proudly exalt themselves by reason of God's gifts.
DCXVIII.
By good experience, I know the devil's craft and subtilty, that he not only blows the law into us, to terrify and affright us, and out of molehills to make mountains, - that is, to make a very hell of what is but a small and little sin, which as a wondrous juggler he can perform artfully; but also, can sometimes make such to be great and heavy sins which are no sins; for he brings one threatening sentence or other out of the Holy Scriptures, and before we are aware, gives so hard a blow to our hearts, in a moment, that we lose all light and sight, and take him to be the true Christ, whereas it is only the envious devil.
DCXIX.
When tribulations approach, excommunicate them in the name of Christ Jesus, and say: God has forbidden me to receive that coin, because it is minted by the devil; we reject it as prohibited.
When heavy temptations come upon thee, expel them by what means thou best mayest; talk with good friends, of such things as thou takest delight in.
DCXX.
When I write against the pope, I am not melancholy, for then I labor with the brains and understanding, then I write with joy of heart; so that not long since Dr. Reisenpusch said to me: I much marvel you can be so merry; if the case were mine, it would go near to kill me. Whereupon I answered: Not the pope or 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.
DCXXI.
The devil gives heaven to people before they sin, but after they sin, brings their consciences into despair. Christ deals quite contrary, for he gives heaven after sins committed, and makes consciences joyful.
Last night as I waked out of my sleep, the devil came and said: God is far from thee, and hears not thy prayers. Whereupon I said: Very well, I will call and cry the louder. I will place before my sight the world's unthankfulness, and the ungodly doings of kings, potentates and princes; I will also think upon the raging heretics; all these will inflame my praying.
DCXXII.
The hound of hell, in Greek, is called Cerberus; in Hebrew, Scorphur: he has three throats - sin, the law, and death.
DCXXIII.
In Job are two chapters (xl. and xli.) concerning Behemoth the whale, before whom no man is in safety. "Wilt thou (saith the text) draw leviathan out with a hook? Will he make many supplications unto thee? Will he speak soft words unto thee?" These are images and figures whereby the devil is signified.
DCXXIV.
At Mohlburg, in Thuringia, not far from Erfurt, there was a musician, who gained his living by playing at merry makings. This man came to the minister of his parish, and complained that he was every day assailed by the devil, who threatened to carry him off, because he had played at an unlawful marriage. The minister consoled him, prayed for him, recited to him numerous passages of Scripture, directed against the devil; and, with some other pious men, watched over the unfortunate man, day and night, fastening the doors and windows, so that he might not be carried off. At length the musician said: "I feel that Satan cannot harm my soul, but he will assuredly remove my body;" and that very night, at eight o'clock, though the watch was doubled, the devil came in the shape of a furious wind, broke the windows, and carried off the musician, whose body was found next morning, stiff and black, stuck on a nut tree. `Tis a most sure and certain story, added Luther.
DCXXV.
We cannot expel demons with certain ceremonies and words, as Jesus Christ, the prophets, and the apostles did. All we can do is, in the name of Jesus Christ, to pray the Lord God, of his infinite mercy, to deliver the possessed persons. And if our prayer is offered up in full faith, we are assured by Christ himself (St John xvi.23) that it will be efficacious, and overcome all the devil's resistance. I might mention many instances of this. But we cannot of ourselves expel the evil spirits, nor must we even attempt it.
DCXXXVI.
Men are possessed by the devil in two ways; corporally and spiritually. Those whom he possesses corporally, as mad people, he has permission from God to vex and agitate, but he has no power over their souls. The impious, who persecute the divine doctrine, and treat the truth as a lie, and who, unhappily, are very numerous in our time, these the devil possesses spiritually. They cannot be delivered, but remain, horrible to relate, his prisoners, as in the time of Jesus Christ were Annas, Caiaphas, and all the other impious Jews whom Jesus himself could not deliver, and as nowadays, are the pope, his cardinals, bishops, tyrants, and partisans.
DCXXVII.
When Satan says in thy heart: "God will not pardon thy sins, nor be gracious unto thee," I pray, how wilt thou then, as a poor sinner, raise up and comfort thyself, especially when other signs of God's wrath beat upon thee, as sickness, poverty, etc. And when thy heart begins to preach and say: behold, here thou liest in sickness; thou art poor and forsaken of every one; why, thou must turn thyself to the other side, and say: Well, let it outwardly seem as it will, yea, though mine own heart felt infinitely more sorrow, yet I know for certain, that I am united and made one with my Lord and Saviour Christ; I have his word to assure me of the same, which can neither fail nor deceive me, for God is true, and performs what he promises.
DCXXVIII.
The devil often casts this into my breast: How if thy doctrine be false and erroneous, wherewith the pope, the mass, friars and nuns are thus dejected and startled? at which the s our sweat has drizzled from me. But at last, when I saw he would not leave, I gave him this answer: Avoid, Satan; address thyself to my God, and talk with him about it, for the doctrine is not mine, but his; he has commanded me to hearken unto this Christ.
OF TEMPTATION AND
TRIBULATION
DCXXIX.
Whoso, without the word of grace and prayer, disputes with the devil touching sin and the law, will lose; therefore let him leave off betimes. For the devil is armed against us with Goliah's sword, with his spear and weapons; that is he has on his side to assist him, the testimony of our own consciences, which witness against us in that we have transgressed all God's commandments; therefore the devil has a very great advantage against us. The devil often assaults me, by objecting, that out of my doctrine great offences and much evil have proceeded, and with this he many a time vehemently perplexes me. And although I make him this answer: That much good is also raised thereby, which by God's grace is true, yet he is so nimble a spirit, and so crafty a rhetorician, that, master-like, he can pervert this into sin. He was never so fierce and full of rage as he is now. I feel him well.
But when I remember myself, and take hold on the Gospel, and meet him therewith, then I overcome him and confute all his arguments; yet for a time I often fail. He says: The law is also God's Word; why, then, is the Gospel always objected against me? I say: True: the law is also God's Word; but it is as far different from the Gospel, as heaven from earth; for in the Gospel, God offers unto us his grace; he will be our God merely out of love, and he presents unto us his only begotten Son, who delivers us from sin and death, and has purchased for us everlasting righteousness and life; thereon do I hold, and will not make God a liar. God indeed has also given the law, but in every respect for another use and purpose.
What I teach and preach, I teach openly, by clear daylight, not in a corner. I direct the same by the Gospel, by baptism, and by the Lord's
prayer. Here Christ stands, him I cannot deny; upon the Gospel do I ground my cause, etc. Yet the devil, with his crafty disputing, brings it so near unto me, that the sweat of anguish drops from me.
Thus was St Paul constrained to defend himself at Philippi, when both Jews and Gentiles hit him in the teeth, saying: That he troubled their city." And, at Thesalonica, saying: "These are they who turn the world upside down; they do contrary to the decrees of Caesar. And at Caesarea, saying: "This is a pestilent fellow, that hath moved sedition among all the Jews throughout the world." So the devil stirred up the Jews against Christ, accusing him of rebellion, that he forbad to pay tribute unto Caesar, and that he blasphemed, in calling himself the Son of God. So I say to Satan: Like as thou camest to confusion by Christ and St Paul, even so, Mr. Devil, shall it go with thee if thou meddlest with me.
DCXXX.
All heaviness of mind and melancholy come of the devil; especially these thoughts, that God is not gracious unto him: that God will have no mercy upon him, etc. Whosoever thou art, possessed with such heavy thoughts, know for certain, that they are a work of the devil. God sent his Son into the world, not to affright, but to comfort.
Therefore be of good courage, and think, that henceforward thou art not the child of a human creature, but of God, through faith in Christ, in whose name thou art baptized; therefore the spear of death cannot enter into thee; he has no right unto thee, much less can he hurt or prejudice thee, for he is everlastingly swallowed up through Christ.
DCXXXI.
It is better for a Christian to be sorrowful than secure, as the people of this world are. Well is it for him that stands always in fear, yet knows he has in heaven a gracious God, for Christ's sake; as the
Psalm says: "The Lord's delight is in them that fear him, and put their trust in his mercy."
There are two sorts of tribulations; one, of the spirit; another, of the flesh. Satan torments the conscience with lies, perverting that which is done uprightly, and according to God's Word; but the body or flesh, he plagues in another kind.
No man ought to lay across upon himself, or to adopt tribulation, as is done in Popedom; but if a cross or tribulation come upon him, then let him suffer it patiently, and know that it is good and profitable to him.
DCXXXII.
Luther being informed of one that was fiercely tempted and plagued in his conscience, because he found not in himself a complete righteousness, that he was not so righteous as God in the law required, and that, in praying, he always felt blaspheming against Christ, said: It is a good sign; for blaspheming of God is two-fold; one active, or operative, when one willfully seeks occasion to blaspheme God; the other a constrained blaspheming of God, passive, when the devil, against our wills, possesses us with evil cogitations, which we desire to resist. With such, God will have us to be exercised, to the end we may not lie snoring in laziness, but strive and pray against them. By this means, such things, in time, will vanish away and cease, especially at our last end; for then the Holy Ghost is present with his Christians, stands by them, drives away the devil, and makes a sweet, quiet, and peaceable conscience. Wherefore, for his spiritual disease, let him take this my physic; that he trouble not himself about anything, but be of good comfort, trust in God, and hold on to the Word - the devil, of his own accord, will soon cease from stirring up such temptation.
Concerning this tribulation, that he finds not a full and complete righteousness in himself, let him know, that no human creature finds
it in this life; it is altogether angelical, which shall fall unto us in the life to come. Here we must content ourselves with Christ's righteousness, which he fully merited for us, with his innocent and spotless life.
DCXXXIII.
Christ said to the adulteress: "Neither do I condemn thee, go, and sin no more." To the murderer, he said: "This day shalt thou be with me in Paradise." But to the Scribes and Pharisees, who set themselves against the righteousness of the gospel, Christ said: "Woe be unto you."
When one out of weakness denies God's Word, as many at this time do, under Prince George, it is no sin against the Holy Ghost. Peter sinned in denying Christ, but not against the Holy Ghost. On the contrary, Judas persisted in sinning; he repented not aright, but remained hardened.
DCXXXIV.
It is impossible for a human heart, without crosses and tribulations, to think upon God.
DCXXXV.
Not all can bear tribulations alike; some are better able to bear a blow of the devil; as we three, Philip Melancthon, John Calvin, and myself.
DCXXXVI.
David, doubtless, had worse devils than we, for without great tribulations, he could not have had so great and glorious revelations. David made psalms: we also will make psalms, and sing as well as we can, to the honor of our Lord God, and to spite and mock the devil and his spouse.
DCXXXVII.
When David sang his song: "O my son Absalom, my son, my son Absalom, would God I had died for thee, O Absalom, my son, my son," etc. Ah! how sorrowful and perplexed a man was he. The very words denote that his grief of heart was excessive.
The good and holy king had vehement tribulations and crosses, which altogether eclipsed and darkened the promises made by God unto him. They were fearful and horrible examples. To hold fast and sure to the Word, in time of such trials and vexations, as David did, Oh! this is of inestimable value.
DCXXXVIII.
The upright and true Christian church has to strive not only with flesh and blood, but with spiritual wickedness in high places. The spiritual combat is most heavy and dangerous; flesh and blood take away but only body, wife and children, house, land, and what is temporal; but the spiritual evil takes away the soul, everlasting life and salvation.
DCXXXIX.
The Lord our God is a God of humble and perplexed hearts, who are in need, tribulation, and danger. If we were strong, we should be proud and haughty. God shows his anger in our weakness; he will not quench the glimmering flax, neither will he break in pieces the bruised reed.
DCXL.
Faith's tribulation is the greatest and sharpest torment, for faith must overcome all other tribulations; so that if faith be foiled, all other tribulations must needs fall upon human creatures; but if faith hold up her head, and be sound and in health, all other tribulations and vexations must grow sick, weak, and decrease. This tribulation of
faith was that thorn which St Paul felt, and which pierced through flesh and spirit, through soul and body. Such tribulations was David possessed with, when he made this psalm: "Lord, rebuke me not in thy anger." No doubt he would rather have been slain with a sword, than have suffered such wrath and indignation from God.
DCXLI.
Heavy thoughts bring on physical maladies; when the soul is oppressed, so is the body. Augustine said well: Anima plus est ubi amat, quam ubi animat. When cares, heavy cogitations, sorrow, and passions superabound, they weaken the body, which, without the soul, is dead, or like a horse without a driver. But when the heart is at rest, and quiet, then it takes care of the body, and gives it what pertains thereunto. Therefore we ought to abandon and resist anxious thoughts, by all possible means.
DCXLII.
The life of no human creature is without discontent; every one has his tribulations, and many a one, rather than be without them, will procure disquietness to himself. No man is content with that which God gives him.
DCXLIII.
Ah! how willingly would I now die, for I am faint and overwrought, and at this time I have a joyful and peaceable heart and conscience. I know full well, so soon as I shall be again in health, I neither shall have peace nor rest, but sorrow, weariness, and tribulations. But even that great man, St Paul, could not be exempt from tribulations.
DCXLIV.
When spiritual tribulations approach, we say: cursed be the day wherein I was born; and we begin to sweat. In such tribulations was our blessed Saviour Christ, in the garden, when he said: "Father, let
this cup pass from me." Here the will was against the will, yet he turned himself presently according to his Father's will, and was comforted by an angel. Christ, who in our flesh was plagued and tempted, is the best mediator and advocate with God, in our tribulation. He is president, when we are only respondents, if we will but suffer him to meditate. Seems it God is angry with us when we are in tribulation and temptation; yet when we repent and believe, we shall find, that under such anger God's grace and goodness towards us lie hid. Therefore, let us patiently attend God's leisure, and constantly remain in hope.
DCXLV.
On the 8th of August, 1529, Luther, with his wife, lay sick of a fever. Overwhelmed with dysentery, sciatica, and a dozen other maladies, he said: God has touched me sorely, and I have been impatient: but God knows better than we whereto it serves. Our Lord God is like a printer, who sets the letters backwards, so that here we must so read them; when we are printed off, yonder, in the life to come, we shall read all clear and straightforward. Meantime we must have patience.
Tribulation is a right school and exercise of flesh and blood. The Psalms, almost in every verse, speak of nothing but tribulations, perplexities, sorrows, and troubles; they are a book of tribulations.
DCXLVI.
Christ received the thief on the cross, and Paul, after so many blasphemings and prosecutions. We, then, have no cause at all to doubt. And, indeed, we must all in that way attain to salvation. Yet, though we have no cause to fear God's wrath, for old Adam's sake we must stand in fear; for we cannot take such hold on the grace and mercy of God as we ought. He had but only the first six words in the creed: "I believe in God the Father," yet these were far above his natural wisdom, reason, and understanding.
DCXLVII.
The devil plagues and torments us in the place where we are most tender and weak. In Paradise, he fell not upon Adam, but upon Eve. It commonly rains where it was wet enough before.
When one is possessed with doubt, that though he call upon the Lord he cannot be heard, and that God has turned his heart from him, and is angry, cogitations which we suffer, which are forced upon us, he must against them arm himself with God's Word, promising to hear him. As to the when and how God will hear him, this is stark naught; place, time, and person are accidental things; the substance and essence is the promise.
DCXLVIII.
I have often need, in my tribulations, to talk even with a child, in order to expel such thoughts as the devil possesses me with; and this teaches me not to boast, as if of myself I were able to help myself, and to subsist without the strength of Christ. I need one, at times, to help me, who, in his whole body, has not so much divinity as I have in one finger.