OF GOD’S WORD.

_Of the Word of God_; _or the Holy Scriptures contained in the Bible_.

THE BIBLE, or Holy Scripture, said Luther, is like a fair and spacious

orchard, wherein all sorts of trees do grow, from which we may pluck

divers kinds of fruits; for in the Bible we have rich and precious

comforts, learnings, admonitions, warnings, promises, and threatenings,

etc. There is not a tree in this orchard on which I have not knocked,

and have shaken at least a couple of apples or pears from the same.

_Proofs that the Bible is the Word of God_.

That the Bible is the Word of God, said Luther, the same I prove as

followeth. All things that have been and now are in the world, also how

it now goeth and standeth in the world, the same was written altogether

particularly at the beginning, in the First Book of Moses concerning the

Creation. And even as God made and created it, even so it was, even so

it is, and even so doth it stand to this present day. And although King

Alexander the Great, the kingdom of Egypt, the empire of Babel, the

Persian, Grecian, and Roman Monarchs, the Emperors Julius and Augustus,

most fiercely did rage and swell against this Book, utterly to suppress

and destroy the same, yet notwithstanding, they could prevail nothing;

they are all gone and vanished; but this Book, from time to time, hath

remained, and will remain unremoved, in full and ample manner, as it was

written at the first. But who kept and preserved it from such great and

raging power; or, Who defendeth it still? Truly, said Luther, no human

creature, but only and alone God himself, who is the right Master

thereof; and it is a great wonder that it hath been so long kept and

preserved, for the devil and the world are great enemies unto it. The

devil doubtless hath destroyed many good books in the Church, as he hath

rooted out and slain many saints, concerning whom we have now no

knowledge. But, no thanks unto him, the Bible he was fain to leave

unmeddled with. In like manner Baptism, the Sacrament, and the Office of

Preaching have remained among us against the power of many tyrants and

heretics that have opposed the same. These our Lord God hath kept and

maintained by his special strength. Homer, Virgil, and suchlike are

profitable and ancient books; but, in comparison of the Bible, they are

nothing to be regarded.

_By whom and at what Times the Bible was translated_.

Two hundred and forty-one years before the humanity of Christ, the Five

Books of Moses, and the Prophets, were translated out of the Hebrew into

the Greek tongue by the Septuagint Interpreters, the seventy doctors or

learned men then at Jerusalem, in the time of Eleazar the High-priest, at

the request of Ptolemeus Philadelphus, King of Egypt, which King allowed

great charges and expenses for the translating of the same.

Then, one hundred and twenty-four years after the birth of Christ, his

death and passion, the Old Testament was translated out of Hebrew into

Greek by a Jew, named Aquila (being converted to the Christian faith), in

the time of Hadrian the Emperor.

Fifty and three years after this Aquila, the Bible was also translated by

Theodosius.

In the three-and-thirtieth year after Theodosius, it was translated by

Symmachus, under the Emperor Severus.

Eight years after Symmachus, the Bible was also translated by one whose

name is unknown, and the same is called the Fifth Translation.

Afterwards the Bible was translated by Hieronymus (who first amended and

corrected the Seventy Interpreters) out of Hebrew into the Latin tongue,

which translation we use to this day in the Church. And truly, said

Luther, he did enough for one man. _Nulla enim privata persona tantum

efficere potuisset_. But he had not done amiss if he had taken one or

two learned men to his translation besides himself, for then the Holy

Ghost would more powerfully have been discerned, according to Christ’s

saying, “Where two or three be gathered together in my name, there will I

be in the midst of them.” And, indeed, said Luther, translators or

interpreters ought not to be alone, for good and apt words do not always

fall to one single man. And so long as the Bible was in the Church of

the Gentiles, it was never yet in such perfection, that it could have

been read so exactly and significantly without stop, as we have prepared

the same here at Wittemberg, and, God be praised, have translated it out

of Hebrew into the High German tongue.

_Of the Differences between the Bible and other Books_.

The Holy Scripture, or the Bible, said Luther, 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, said Luther, is the best and highest

book of God, full of comfort in all manner of trials and temptations; for

it teacheth 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.

_What we ought chiefly to seek for in the Bible_, _and how we ought to

study and learn the Holy Scriptures_.

The chief lesson and study in Divinity, said Luther, 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 up 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 me.”

We ought not, said Luther, to measure, censure, and understand the

Scriptures according to our own natural sense and reason, but we ought

diligently by prayer to meditate therein, and to search after the same.

The devil and temptations also do give occasion unto us somewhat to learn

and understand the Scriptures by experience and practice. Without trials

and temptations we should never understand anything 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.

_That we should diligently read the Texts of the Bible_, _and stay

ourselves upon it as the only true Foundation_.

Whoso layeth a good foundation, and is a substantial Text-man, that is,

he that is well grounded in the Text, the same hath whereupon he surely

may keep footing, and runneth not lightly into error. And truly, said

Luther, the same is most necessary for a Divine; for with the texts and

grounds of the Holy Scriptures I dazzled, astonished, and overcame all my

adversaries; for they approach dreamingly and lazily; they teach and

write according to their natural sense, reason, and understanding, and

they think the Holy Scripture is a slight and a simple thing; like the

Pharisee, who thought a business soon done when our Saviour Christ said

unto him, “Do that, and thou shalt live.” The sectaries and seducing

spirits understand nothing in the Scriptures; but with their fickle,

inconstant, and uncertain books which they have devised, they run

themselves into error.

Whoso is armed with the Text, the same is a right pastor; and my best

advice and counsel is, said Luther, that we draw water out of the true

fountain, that is, diligently to read in the Bible. He is a learned

Divine that is well grounded in the Text; for one text and sentence out

of the Bible is of far more esteem and value than many writings and

glosses, which neither are strong, sound, nor armour of proof. As when I

have that text before me of St. Paul, where he saith, “All the creatures

of God are good, if they be received with thanksgiving.” This text

showeth that what God hath made is good. Now, eating, drinking,

marrying, etc., are of God’s making, therefore they are good. But the

glosses of the Primitive Fathers are against this text, for St. Bernard,

Basil, Dominicus, Hieronymus, and others have written far otherwise of

the same. But I prefer the Text before them all, and it is far more to

be esteemed of than all their glosses; yet, notwithstanding, in Popedom

the glosses of the Fathers were of higher regard than the bright and

clear text of the Bible, through which great wrong oftentimes is done to

the Holy Scriptures; for the good Fathers, as Ambrose, Basil, and

Gregory, have ofttimes written very cold things touching the Divine word.

_That the Bible is the Head of all Arts_.

Let us not lose the Bible, said Luther, but with all diligence and in

God’s fear read and preach the same; for if that remaineth, flourisheth,

and be taught, then all is safe. She is the head and empress of all

faculties and arts. If Divinity falleth, then whatsoever remaineth

besides is nothing worth.

_Of the Art of the School Divines in the Bible_.

The art of the School Divines, said Luther, with their speculations in

the Holy Scriptures, are merely vain and human reasonings, spun out of

their own natural wit and understanding, of which I have read much in

Bonaventura, but he had almost made me deaf. I fain would have learned

and understood out of that book how God and my sinful soul had been

reconciled together; but of that there was nothing to be found therein.

They talk much of the union of the will and understanding, but all is

mere phantasy and folly. The right and true speculation is this:

“Believe in Christ; do what thou oughtest to do in thy vocation,” etc.

This is the only practice in Divinity. Also, _Mystica Theologia

Dionysii_ is a mere fable, and a lie, like to Plato’s Fables. _Omnia

sunt non ens_, _et omnia sunt ens_—All is something, and all is nothing;

and so he leaveth all hanging in frivolous and idle sort.

True and upright Divinity consisteth in the practice, use, and exercise;

her foundation is Christ; she taketh hold by faith on his passion, death,

and resurrection. All those, said Luther, that concur not with us, and

have not this doctrine before their eyes, the same do feign unto

themselves but only a speculated Divinity, according to their carnal

sense and reason, and according as they use to censure in temporal

causes; for no man can divert them from these opinions, namely, “Whoso

doth good works, and liveth an honest and civil kind of life, the same is

an upright Christian, and he is well and safe;” but they are therein far

deceived; for this is the truth indeed, “Whoso feareth God and trusteth

in him, the same most surely will be well and safe at last.”

Therefore, said Luther, these speculating Divines belong directly to the

devil in hell. They follow their own opinions, and what with their five

senses they are able to comprehend; and such is also Origen’s divinity.

But David is of another mind; he acknowledgeth his sins, and saith,

“_Miserere mei Domini_,” God be merciful to me a sinner. At the hands of

these sophisticated Divines, God can scarcely obtain that he is God

alone; much less can he find this favour of them, that they should allow

only him to be good and just; nay, very hardly will they yield that he is

an immortal God.

_The Depths of the Bible_.

The wise of the world, and the great ones, said Luther, understand not

God’s Word; but God hath revealed it to the poor contemned simple people,

as our Saviour Christ witnesseth, where he saith, “I thank thee, O

Father, Lord of heaven and earth, because thou hast hid these things from

the wise and prudent, and hast revealed them unto babes,” etc.; from

whence St. Gregory says well and rightly, that the Holy Scripture is like

a water, wherein an “elephant swimmeth, but a little sheep goeth therein

upon his feet.”

I remember a Fable, said Luther, which fitteth very well for these times,

and for this purpose, discoursed of before. A Lion, said he, making a

great feast, invited all the beasts thereunto, and with them also he

invited swine. Now, as all manner and sorts of dainties were brought and

set before the guests, the swine demanded if Brewer’s grains might be had

for them. Even so, in these days it is with our Epicures; we Preachers

bring and set before them in the Church the most dainty and costly

dishes, as Everlasting Salvation, Remission of Sins, and God’s Grace; but

they, like swine, cast up their snouts, and root after Dollars, Crowns,

and Ducats; and, indeed, said Luther, “what should a cow do with

nutmegs?” She would rather content herself with oat-straw.

When we have God’s Word pure and clear, then we are secure, we are

negligent and regard it not, we think it will always so remain; we do not

watch and pray against the devil, who is ready to tear the Word out of

our hearts. It goeth with us as with travellers, who, so long as they

are on the right way, are secure and careless; but when they go astray

into woods or by-ways, then they are careful which way to take, whether

this or that way be the right: even so are we secure by the pure doctrine

of the Gospel; we are sleepy and negligent; we stand not in God’s fear,

nor defend ourselves with prayer against the devil. But those that

entertain errors are highly busied, yea, they are very careful and

diligent how to keep and maintain the same.

_Of the future Want of upright and true Preachers of God’s Word_.

In a short time, said Luther, will be such want of upright Preachers and

Ministers, that people would be glad to scratch out of the earth these

good and godly Teachers now living, if they might but get them; then they

will see what they have done in molesting and contemning the Preachers

and Ministers of God’s Word. Of Physicians and Lawyers there are enough,

if not too many, to serve the world; but a country hath need of two

hundred Ministers where one Lawyer is sufficient. My most gracious Lord,

said Luther, the Prince Elector of Saxony, hath enough of twenty Lawyers

in all his territories, but he must have near six thousand Preachers and

Ministers.

_That People_, _out of mere Wilfulness_, _do set themselves against God’s

Word_.

Had I known, said Luther, when I first began to write, what I now see and

find, namely, that people had been such enemies to God’s Word, and so

fiercely had set themselves against the same, truly I had held my peace;

for I never should have been so courageous as to have fallen upon the

Pope, and to have angered him, and almost the whole Christian world with

him. I thought at first that people had sinned ignorantly, and out of

human weakness, and not of set purpose and wittingly to endeavour to

suppress God’s Word; but it pleased God to lead me on in the mouth of the

cannon, like a bar-horse that hath his eyes blinded, and seeth not who

runneth upon him. Even so was I, as it were, tugged by my hair to the

office of preaching; but had I then known what now I know, ten horses

should scarce have drawn me to it. Moses and Jeremiah also complained

that they were deceived.

_Of the Archbishop of Mentz_, _one of the Spiritual Princes Electors_,

_his Censure of the Bible_.

Anno 1530, at the Imperial Assembly at Augsburg, Albertus, Bishop of

Mentz, by chance had got into his hands the Bible, and for the space of

four hours he continued reading therein; at last, one of his Council on a

sudden came into his bed-chamber unto him, who, seeing the Bible in the

Bishop’s hand, was much amazed thereat, and said unto him, “what doth

your Highness with that book?” The Archbishop thereupon answered him,

and said, “I know not what this book is, but sure I am, all that is

written therein is quite against us.”

_That the Bible is hated of the Worldly-wise and of the Sophists_.

Doctor Ussinger, an Austin Friar, with me in the Monastery at Erfurt,

said once unto me, as he saw that I diligently read and affected the

Bible, “Brother Martin, what is the Bible? Let us,” said he, “read the

ancient Teachers and Fathers, for they have sucked the juice and truth

out of the Bible. The Bible is the cause of all dissension and

rebellion.”

This, said Luther, is the censure of the world concerning God’s Word;

therefore we must let them run on their course towards that place which

is prepared for them.

_Of the Errors which the Sectaries do hold concerning the Word of God_.

Bullinger said once in my hearing, said Luther, that he was earnest

against the sectaries, as contemners of God’s Word, and also against

those who attributed too much to the literal Word; for, said he, such do

sin against God and his almighty power, as the Jews did in naming the ark

“God.” But, said he, whoso holdeth a mean between both, the same is

taught what is the right use of the Word and Sacraments.

Whereupon, said Luther, I answered him and said, “Bullinger, you err: you

know neither yourself nor what you hold; I mark well your tricks and

fallacies. Zuinglius and Œcolampadius likewise proceeded too far in this

your ungodly meaning; but when Brentius withstood them, they then

lessened their opinions, alleging they did not reject the literal Word,

but only condemned certain gross abuses. By this your error,” said

Luther to Bullinger, “you cut in sunder and separate the Word and the

Spirit; you separate those that preach and teach the Word from God who

worketh the same; you also separate thereby the Ministers that baptize

from God who commandeth it; and you think that the Holy Ghost is given

and worketh without the Word; which Word, you say, is an external sign

and mark that findeth the Spirit, which already and before possesseth the

heart. Insomuch, according to your falsities, that if the Word findeth

not the Spirit, but an ungodly person, then it is not God’s Word; whereby

you define and hold the Word, not according to God who speaketh it, but

according as people do entertain and receive it. You will only grant

that such is God’s Word which purifieth and bringeth peace and life; but

seeing it worketh not in the ungodly, therefore it is not God’s Word.

You teach that the outward Word is like an object or a picture, which

signifieth and presenteth something; you measure the use thereof only

according to the matter, like as a human creature speaketh for himself;

you will not yield that God’s Word is an instrument through which the

Holy Ghost worketh and accomplisheth his work, and prepareth a beginning

to righteousness or justification. In these errors are you drowned, so

that you neither see nor understand yourselves.

“A man might vex himself to death against the devil, who, in the Papists,

is such an enemy to God’s Word. The devil seeth and feeleth that the

external Word and preaching in the Church doth him great prejudice,

therefore he rageth and worketh these errors against the same; but I hope

God ere long will look into it, and will strike down the devil with these

seducers.

“A true Christian,” said Luther, “must hold for certain, and must say,

That Word which is delivered and preached to the wicked, to the

dissemblers, and to the ungodly, is even as well God’s Word as that which

is preached to the good and godly upright Christians. As also, the true

Christian Church is among sinners, where good and bad are mingled

together. And that Word, whether it produceth fruit or not, is

nevertheless God’s strength, which saveth all that believe thereon. And

again, it will also judge the ungodly, as St. John saith in chap. v.,

otherwise they might plead a good excuse before God, that they neither

ought to be nor could be condemned; for then they might truly allege that

they have not had God’s Word, and so consequently could not receive the

same. But,” said Luther, “I say, teach and acknowledge that the

Preacher’s words, his absolutions, and the sacraments, are not his words

nor works, but they are God’s words, works, cleansing, absolving,

binding, etc.; we are but only the instruments, fellow-workers, or God’s

assistants, through whom God worketh and finisheth his work. We,” said

Luther to Bullinger, “will not endure these your metaphysical and

philosophical distinctions and differences, which merely are spun and

hammered out of human and natural sense and reason. You say, It is a man

that preacheth, that reproveth, that absolveth, comforteth, etc., and

that the Holy Ghost worketh; you say, likewise, the Minister baptiseth,

absolveth, and administereth the sacraments, but it is God that cleanseth

the hearts, and forgiveth sins, etc. Oh, no,” said Luther, “but I

conclude thus: God himself preacheth, threateneth, reproveth,

affrighteth, comforteth, absolveth, administereth the sacraments, etc.

As our Saviour Christ saith, ‘Whoso heareth you, heareth me; and what ye

loose on earth shall be loosed in heaven,’ etc. Likewise, ‘It is not you

that speak, but the spirit of your Father which speaketh in you.’”

“I am sure and certain,” said Luther, “when I go up to the pulpit, or to

the cathedral, to preach or read, that it is not my word which I speak,

but my tongue is the pen of a ready writer, as the Psalmist saith. God

speaketh in the Prophets and men of God, as St. Peter in his Epistle

saith: ‘The holy men of God spake as they were moved by the Holy Ghost.’

Therefore we must not separate nor part God and man according to our

natural reason and understanding. In like manner, every hearer must

conclude and say, I hear not St. Paul, St. Peter, or a man speak; but I

hear God himself speak, baptize, absolve, excommunicate, and administer

the holy sacrament of the Lord’s Supper, etc.”

Bullinger, attentively hearkening to this discourse of that holy man,

Luther, fell down flat on his face to the ground, and uttered these words

following: “Oh, happy be the time that brought me hither to hear the

divine discourse of this man of God” (Martin Luther), “a chosen vessel of

the Lord to declare his truth! And now I abjure and utterly renounce

these my former errors, finding them convinced and beaten down through

God’s infallible Word which out of his divine mouth” (Martin Luther),

“hath touched my heart, and won me to his glory.” After he had uttered

these words lying on the ground, he arose and clasped his arms about

Luther’s neck, both of them shedding joyful tears.

Ah, God! said Luther at that time, what an unspeakable comfort a poor,

weak, and sorrowful conscience might have and receive, if it could but

believe that such words and comforts were the words and comforts of God

himself, as in truth they are; therefore we conclude, short and round,

that God through the Word worketh, which is an instrument whereby we are

instructed to know him in heart, as by this present and happy example of

the conversion of this our loving brother, Bullinger, we apparently see

and find.

But whereas, said Luther, the Word produceth not fruit everywhere alike,

but worketh severally, the same is God’s judgment, and his secret will,

which from us is hid; we ought not to desire to know it. For “the wind

bloweth where it listeth,” as Christ saith; we must not grabble nor

search after the same.

If, said Luther, I were addicted to God’s Word at all times alike, and

always had such love and desire thereunto as sometimes I have, then

should I account myself the most blessed man on earth. But the loving

Apostle St. Paul failed also thereof, as he complains with sighs of

heart, saying, “I see another law in my members, warring against the law

of my mind,” etc. Should the Word be false because it bringeth not

always fruit? Truly this art of determining and knowing the Word hath

been in great danger from the beginning of the world, and hath endured

much: few people there are that can hit it, except God, through his Holy

Spirit, teacheth it them in their hearts. The Sectaries understand not

the strength of God’s Word. I do wonder, said Luther, that they do write

and teach so much of God’s Word, seeing they so little regard the same.

Ferdinand, Prince Elector of Saxony, used to say he had well discerned

that nothing could be propounded by human reason and understanding, were

it never so wise, cunning, or sharp, but that a man, even out of the

selfsame proposition, might be able to confute and overthrow it; but

God’s Word only stood fast and sure, like a mighty wall which neither can

be battered nor beaten down.

_Which are the best Preachers and the best Hearers_.

I, said Luther, esteem those to be the best Preachers which teach the

common people and youth most plainly and simply, without subtlety,

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.

David saith, “I hate them that imagine evil things, but thy law do I

love,” and will show therewith that we ought diligently to regard the

strength of the Word of God, and not to contemn it, as the enthusiasts

do, for God will deal with us by such means, and by the same will also

work in us. Therefore the ancient Fathers say well touching this point,

namely, that we ought not to look to the person baptizing or ministering

the Sacrament, but we must look to God’s Word.

Our Lord God electeth from hearts, to whom he revealeth his Word, and

therewithal he giveth them mouths to speak it; preserveth and maintaineth

it, not by sword, but through his Divine Power.

_That we ought to direct all our Actions and Lives according to God’s

Word_.

God, said Luther, hath his measuring-lines, and his canons, which are

called the Ten Commandments; they are written in our flesh and blood.

The contents of them is: “What thou wouldest have done to thyself, the

same thou oughtest also to do to another.” For God presseth upon that

point, and saith, “Such measure as thou metest, the same shall be

measured to thee again.” With this measuring-line, or measure, hath God

marked the whole world. They that live and do thereafter, well it is

with them, for God doth richly reward them in this life; and a Turk or a

Heathen may as well be partaker of such rewards as a Christian.

_Where God’s Word is loved_, _there dwelleth God_.

Upon these words of Christ, “If a man loveth me, he will keep my Word,

and my Father will love him, and we will come unto him, and make our

abode with him,” I say thus, said Luther: Heaven and earth, the castles

and palaces of all Emperors, Kings, and Princes, are no way sufficient to

make a dwelling-place for God; yet, in a silly human creature that

keepeth his Word he will dwell. Isaiah calleth heaven his “seat,” and

earth his “footstool,” but not his dwelling; therefore, when we long to

seek after God, we shall be sure to find him with them that hear and keep

his Word, as Christ saith, “He that keepeth my Word, I will come and

dwell with him.”

A man could not speak more simply and childishly than Christ spake, and

yet he confounded therewith all the wisdom of the worldly-wise. To speak

in such a manner, said Luther, is not _in sublimi_, _sed humili genere_:

if I should teach a child, I would teach him in this sort: “He that loves

me, will keep my Word.” Here we see that Christ saith not, Abstain from

flesh, from marrying, from housekeeping, etc., as the Papists teach, for

that were even to invite the devil and all his fellows to a feast.

_That true and upright Christians are ready to suffer Death and all

manner of Torments for the Gospel’s sake_, _but Hypocrites do shun the

Cross_.

Not long since, said Luther, I invited to my table, at Wittemberg, an

Hungarian Divine, named Matthias de Vai, who told me that, as he came

first to be a Preacher in Hungary, he chanced to fall out with a

Papistical Priest. Now, he was complained of by that Priest to a Friar

that was brother to the Vaivoda, or Governor of Buda, and they were both

summoned to appear before him. The one much accusing the other, insomuch

that the Friar could not reconcile nor take up the controversy between

them, at last, and after long debate, the Friar said, “I know a way soon

to discover the truth of this cause,” and commanded that two barrels of

gunpowder should be set in the midst of the market-place at Buda, and

said unto the parties, “He that will maintain his Doctrine to be right,

and the true Word of God, let him sit upon one of these barrels, and I

will give fire unto it, and he that remaineth living and unburned, his

Doctrine is right.” Then Matthias de Vai leaped presently upon one of

the barrels and sat himself down thereon; but the Papist Priest would not

up to the other barrel, but slunk away. Then the Friar said, “Now I see

and know that the Faith and Doctrine of Matthias de Vai is the right, and

that our Papistical Religion is false.” And thereupon he punished and

fined the Papist, with his assistants, for wronging De Vai, in four

thousand Hungarian ducats, and compelled him for a certain time to

maintain one hundred soldiers at his own charge; but he licensed Matthias

de Vai openly to preach the Gospel. The Friar himself, recanting his

religion, was converted and became a Protestant; whereupon Luther said,

Never yet would any Papist burn for religion, but our people go with joy

to the fire, as heretofore hath been well seen on the holy Martyrs.

_By what God preserveth his Word_.

God will keep his Word, said Luther, through the writing-pen upon earth;

the Divines are the heads or quills of the pens, but the Lawyers are the

stumps. If, now, the world will not keep the heads and quills—that is,

if they will not hear the Divines—then they must keep the stumps—that is,

they must hear the Lawyers, who will teach them manners.

_That in Causes of Religion we must not judge according to human Wisdom_,

_but according to God’s Word_.

When the Pope and Emperor, said Luther, cited me to appear at Worms, Anno

Domini 1521, at the Imperial Assembly, they pressed and earnestly advised

me to refer the determining of my cause to his Imperial Majesty; but I

answered the three spiritual Electors, Maintz, Tryer, and Cologne, and

said, “I will rather surrender up to his Majesty his letters of

safe-conduct which he hath given me than to put this cause to the

determining of any human creature whatsoever.” Whereupon my master, the

Prince Elector of Saxony, said also unto them, “Truly no man could offer

more.” But as they still insisted and urged me touching that point, I

said, I did not dare to presume, without great danger of running myself

into God’s wrath, and of the loss of my soul’s health, to refer this

Cause, which is none of mine, but God’s Cause, to the censure of earthly

counsel; for the same, before all ages, hath been had in consultation,

hath been determined, censured, concluded, and confirmed by the great

Council in Heaven, to be and remain the infallible, most certain and true

Word of the High Majesty of God; and therefore altogether needless, yea,

most presumptuous now it were, either to receive or to deliver it to the

determination and censure of human and natural sense, wit, and wisdom,

which is subject to nothing more than to error, especially in and

concerning God’s Word and divine matters. And I told them flat and

plain, I would rather expose myself to endure all the torments that this

world, flesh, and the devil were able to devise and prepare than to give

my consent thereunto.

_That in former Times it was dangerous studying the Holy Scriptures_.

In times past, as also in part of our time, said Luther, it was dangerous

studying, when divinity and all good arts were contemned; and when fine,

expert, and prompt wits were plagued with sophistry. Aristotle, the

Heathen, was held in such repute and honour, that whoso undervalued or

contradicted him was held, at Cologne, for the greatest heretic; whereas

they themselves understood not Aristotle. The Sophists did much more

darken Aristotle than illustrate him; like as that Friar did, who wasted

two whole hours in a sermon about Christ’s Passion, and concerning this

question: _Utrùm quantitas realiter distincta sit à substantia_—whether

the quantity in itself were divided from the substance? He showed this

example, and said, “My head might well creep through, but the bigness of

my head could not;” insomuch that, like an idiot, he divided the head

from the bigness thereof. A silly grammarian might easily have solved

the same, and said, The bigness of the head, that is, the big or great

head.

With such and the like fopperies were petty brains troubled, said Luther,

and were instructed neither in good arts nor in divinity. Antipho,

Chusa, Bovillus, and others were likewise miserably molested and plagued

about bringing a thing which was round into four square, and to compare a

straight line with a crooked. But we, God be praised, have now happy

times; and it were to be wished that the youth made good use thereof, and

spent their studying diligently in such arts as at this time are green,

and flourish.

_That the Jews have better Teachers and Writers of the Holy Scriptures

than the Gentiles_.

When I read in the Psalter, said Luther, I do much admire that David had

such a spirit. Oh, what high enlightened people were among the Jews!

This David was a married man; he was a king, a soldier, and a preacher;

he was busy in temporal affairs, yet nevertheless he wrote such an

excellent surpassing book. The New Testament was written also by men

that were Jews, and the Apostles themselves were Jews: God would signify

thereby that we should adore his Word, we should preciously esteem

thereof, reverence, and love the same. We Gentiles have no book that

ruleth in the Church, therefore we are not comparable to the Jews; from

hence it is that St. Paul maketh a very fine distinction or difference

between Sarah and Hagar, and the two sons, Isaac and Ishmael. Hagar was

also a wife, but nothing near like Sarah; therefore it is a great pride,

presumption, and wilfulness of the Pope, in that he, being but a human

creature, will presume, without Scripture, to set himself against the

Scripture, and will exalt himself above the same.

_Of Luther’s Complaint of the Multitude of Books_.

The multitude of books, said Luther, is much to be lamented; no measure

nor end is held in writing; every one will write books; some out of

ambition to purchase praise thereby, and to raise them names; others for

the sake of lucre and gain, and by that means further much evil.

Therefore the Bible, by so many comments and books, will be buried and

obscured, so that the Text will be nothing regarded. I could wish that

all my books were buried nine ells deep in the ground, for evil example’s

sake, in that every one will imitate me with writing many books, thereby

to purchase praise. But Christ died not for the sake of our ambition and

vain-glory, but he died only to the end that his name might be

sanctified.

_That God’s Word will not be truly understood without Trials and

Temptations_.

I, said Luther, did not learn my divinity at one only time, but I was

constrained to search deeper and deeper, to which my temptations brought

me; for no man, without trials and temptations, can attain to the true

understanding of the Holy Scriptures. St. Paul had a devil that beat him

with fists, and with temptations drove him diligently to study the Holy

Scripture. I, said Luther, had cleaving and hanging on my neck the Pope,

the Universities, all the deep-learned, and with them the devil himself;

these hunted me into the Bible, where I diligently read, and thereby, God

be praised, at length I attained to the true understanding of the same.

Without such a devil, we are but only speculators of divinity, and

according to our vain reasoning we dream that so-and-so it must be, as

the Monks and Friars in monasteries do. The Holy Scripture of itself is

certain and true enough; but God grant me the grace that I may catch hold

on the right use thereof; for when Satan disputeth with me in this sort,

namely, whether God be gracious unto me or no? then I must not meet him

with this text: “Whoso loveth God with all his heart, with all his soul,

and with all his strength, the same shall inherit the kingdom of God;”

for then the devil presently objecteth, and hitteth me in the teeth, and

saith, “Thou hast not loved God with all thy heart,” etc., which, indeed,

is true, and my own conscience therein witnesseth against me; but at such

a time I must arm myself and encounter him with this text, namely: “That

Jesus Christ died for me, and through him I have a gracious God and

Father; Christ hath made an atonement for me,” as St. Paul saith, “He is

of God given unto us for wisdom, for righteousness, for holiness, and for

redemption.”

Tyrants, sectaries, seducers, and heretics do nothing else but drive us

into the Bible, to make us read more diligently therein, and with more

fervency to sharpen our prayers.

_Of the Advice of the Bishop of Salzburg_, _how to qualify the

Controversy between the Protestants and Papists_, _propounded to Luther

shortly before his Death_; _touching which_, _Luther discoursed as

followeth_:

At the Imperial Assembly at Augsburg, in the year 1530, the Bishop of

Salzburg said unto me, “Four ways and means there are to make a

reconciliation or union between us and you Protestants. One is, that ye

yield unto us. To that you say you cannot. The second is, that we yield

unto you; but that we will not do. The third is, that the one party, by

force, should be compelled to yield to the other; but thereupon a great

combustion and tumult might be raised. Therefore the fourth way or means

were to be applauded and used, namely, that now being here assembled

together, the one party should strive to thrust out the other, and that

party which shall have the advantage, and be the stronger, the same

should put the other party into a bag and expel them.” Whereupon I, said

Luther, answered him and said, “This, indeed, were a very substantial

course to settle unity and peace, wonderful wisely considered of, found

out and expounded by such a holy and Christian-like Bishop as you are.”

And thereupon I took letters out of my pocket, which shortly before I had

received from Rome, and gave the same to the Bishop to read, which letter

related a pretty passage that fell out there five weeks before, between

some Cardinals and the Pope’s Fool, written as followeth:—

The said Cardinals had been in serious consultation how, and by what

means, the Protestants in Germany might be convinced touching their

error, and suppressed; but they saw the difficulty of it, in that the

Protestants, in their books and writings, powerfully against the Papists,

cited the sacred Scripture, and especially they opposed and withstood

them with the doctrine of St. Paul, which were great blocks in the

Papists’ way, insomuch that they found it a business not so easily to be

accomplished. Then said the Fool unto the Cardinals, “I know how to give

you herein an advice, whereby you easily may be rid and quitted of St.

Paul, that his doctrines shall not be approved of; as thus: The Pope,”

said the Fool, “hath power to make Saints; therefore let St. Paul be

taken out of the number of the Apostles, and preferred to be a Saint, as

then his _dicta_, or sayings, which are against you, shall no more be

held for apostolical.” “This and your proposition,” said Luther to the

Bishop, “are of equal value.”