The Project Gutenberg eBook, Selections from the Table Talk of Martin Luther, by Martin Luther, Edited by Henry Morley, Translated by Henry Bell This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Selections from the Table Talk of Martin Luther Author: Martin Luther Editor: Henry Morley Release Date: August 10, 2014 [eBook #9841] [This file was first posted on October 23, 2003] Language: English Character set encoding: ISO-646-US (US-ASCII) ***START OF THE PROJECT GUTENBERG EBOOK SELECTIONS FROM THE TABLE TALK OF MARTIN LUTHER*** This eBook was prepared by Les Bowler. CASSELL’S NATIONAL LIBRARY SELECTIONS FROM THE TABLE TALK OF MARTIN LUTHER. TRANSLATED BY CAPTAIN HENRY BELL. CASSELL & COMPANY, Limited: LONDON, PARIS, NEW YORK & MELBOURNE. 1886. INTRODUCTION. martin luther died on the 18th of February, 1546, and the first publication of his “Table Talk”—Tischreden—by his friend, Johann Goldschmid (Aurifaber), was in 1566, in a substantial folio. The talk of Luther was arranged, according to its topics, into eighty chapters, each with a minute index of contents. The whole work in a complete octavo edition, published at Stuttgart and Leipzig in 1836, occupies 1,390 closely printed pages, equivalent to 2,780 pages, or full fourteen volumes, of this Library. The nearest approach to a complete and ungarbled translation into English was that of Captain Henry Bell, made in the reign of Charles the First, under the circumstances set forth by himself; but even that was not complete. Other English versions have subjected Luther’s opinions to serious manipulation, nothing being added, but anything being taken away that did not chance to agree with the editor’s digestion. Even the folio of Captain Bell’s translation, from which these Selections have been printed, has been prepared for reprint by some preceding editor, whose pen has been busy in revision of the passages he did mean to reprint. In these Selections every paragraph stands unabridged, exactly as it was translated by Captain Bell; and there has been no other purpose governing the choice of matter than a resolve to make it as true a presentment as possible of Luther’s mind and character. At least one other volume of Selections from the Table-Talk of Martin Luther will be given in this Library. Johann Goldschmid, the Aurifaber, and thereby true worker in gold, who first gave Luther’s Table-Talk to the world, was born in 1519. He was a disciple of Luther, thirty-six years younger than his master. Luther was born at Eisleben in 1483, and his father, a poor miner, presently settled at Mansfeld, the town in which Goldschmid afterwards was born. Johann Goldschmid was sent by Count Albrecht of Mansfeld, in 1537, to the University of Wittenberg, where Luther had been made, in 1508, Professor of Philosophy, and where, on the 31st of October, 1517, he had nailed his ninety- five propositions against indulgences to the church door at the castle. Luther had completed his translation of the Bible three years before Johann Goldschmid went to Wittenberg. In 1540 Goldschmid was recalled from the University to act as tutor to Count Albrecht’s children. In 1544 Goldschmid was army chaplain with the troops from Mansfeld in the French war; but in 1545 he was sent back to Wittenberg for special study of theology. It was then that he attached himself to Luther as his famulus and house-companion during the closing months of Luther’s life, began already to collect from surrounding friends passages of his vigorous “Table Talk,” and remained with Luther till the last, having been present at his death in Eisleben in 1546. He then proceeded steadily with the collection of Luther’s sayings and opinions expressed among his friends. He was army chaplain among the soldiers of Johann Friedrich, of Saxony; he spent half a year also in a Saxon prison. He became, in 1551, court preacher at Weimar; but in 1562 was deprived of his office, and then devoted himself to the forming of an Eisleben edition of those works of Luther, which had not already been collected. In 1566 he was called to a pastorate at Erfurt, where he had many more troubles before his death. Aurifaber died on the 18th of November, 1575. H. M. THE TESTIMONY OF JO. AURIFABER, DOCTOR IN DIVINITY, CONCERNING LUTHER’S DIVINE DISCOURSES. And whereas hitherto I have caused certain tomes of the Books, Sermons, Writings, and Missives of Luther to be printed at Eisleben, so have I also now finished this tome of his Discourses, and have ordered the same to be printed, which at the first were collected together out of the Manuscripts of these Divine Discourses, which that Reverend Father Anthony Lauterbach himself noted and wrote out of the holy mouth of Luther, and afterwards the same by me were collected into sure and certain Loci Communes, or Common-places, and distributed. And whereas I, Joannes Aurifaber, in the years 1545 and 1546, before the death of that most famous Divine, Luther, was much with and about him, and with all diligence writ and noted down many most excellent Histories and Acts, and other most necessary and useful things which he related: I have therefore set in order and brought the same also into this tome. Now, forasmuch as very excellent declaration is made in this tome of all the Articles and chief points of Christian Religion, Doctrine, and Faith; and also therein are found necessary Rules, Questions and Answers, many fair Histories, all sorts of Learnings, Comforts, Advices, Prophecies, Warnings, and Admonitions: I have therefore thought it a thing fitting to dedicate the same to your Highnesses, Graces, Honours and Worships, etc., as special favourers, protectors, and defenders of the Doctrines which God, through Luther, hath cleared again, to the end that by diligent reading therein, you may be president, and give good examples to others, to your subjects, citizens, etc., diligently to love, to read, to affect the same, and to make good use thereof, as being fragments that fell from Luther’s Table, and therewith may help to still, to slake, and to satisfy the spiritual hunger and thirst of the soul. For these most profitable Discourses of Luther, containing such high spiritual things, we should in nowise suffer to be lost, but worthily esteem thereof, whereout all manner of learning, joy, and comfort may be had and received. Dr. Aurifaber, in his Preface to the Book. Given at Eisleben, July 7th, 1569. CAPTAIN HENRY BELL’S NARRATIVE: OR, Relation of the Miraculous Preserving of Dr. Martin Luther’s book, entitled “Colloquia Mensalia,” or, “His Divine Discourses at his Table,” held with Divers Learned Men and Pious Divines; such as were Philip Melancthon, Casparus Cruciger, Justus Jonas, Paulus Eberus, Vitus Dietericus, Joannes Bugenhagen, Joannes Forsterus, and others: CONTAINING Divers Discourses touching Religion, and other Main Points of Doctrine; as also many notable Histories, and all sorts of Learning, Comforts, Advices, Prophecies, Admonitions, Directions, and Instructions; and how the same Book was, by God’s Providence, discovered lying under the Ground, where it had lain hid Fifty-two Years; and was a few years since sent over to the said Captain Henry Bell, and by him translated out of the High German into the English Tongue. “I, Captain Henry Bell, do hereby declare, both to the present age, and also to posterity, that being employed beyond the seas in state affairs divers years together, both by King James, and also by the late King Charles, in Germany, I did hear and understand, in all places, great bewailing and lamentation made, by reason of the destroying and burning of above fourscore thousand of Martin Luther’s books, entitled His Last Divine Discourses. “For after such time as God stirred up the spirit of Martin Luther to detect the corruptions and abuses of Popery, and to preach Christ, and clearly to set forth the simplicity of the Gospel, many Kings, Princes, and States, Imperial Cities, and Hans-Towns fell from the Popish Religion, and became Protestants, as their posterities still are, and remain to this very day. “And for the further advancement of the great work of Reformation then begun, the aforesaid Princes and the rest did then order that the said Divine Discourses of Luther should forthwith be printed; and that every parish should have and receive one of the aforesaid printed books into every Church throughout all their principalities and dominions, to be chained up, for the common people to read therein. “Upon which divine work, or Discourses, the Reformation, begun before in Germany, was wonderfully promoted and increased, and spread both here in England and other countries besides. “But afterwards it so fell out that the Pope then living, viz. Gregory XIII., understanding what great hurt and prejudice he and his Popish religion had already received, by reason of the said Luther’s Divine Discourses, and also fearing that the same might bring further contempt and mischief upon himself and upon the Popish Church, he therefore, to prevent the same, did fiercely stir up and instigate the Emperor then in being, viz. Rudolphus II., to make an Edict throughout the whole Empire, that all the aforesaid printed books should be burned; and also that it should be death for any person to have or keep a copy thereof, but also to burn the same: which Edict was speedily put in execution accordingly, insomuch that not one of all the said printed books, nor so much as any one copy of the same, could be found out nor heard of in any place. “Yet it pleased God that, anno 1626, a German gentleman, named Casparus Van Sparr, with whom, in the time of my staying in Germany about King James’s business, I became very familiarly known and acquainted, having occasion to build upon the old foundation of a house, wherein his grandfather dwelt at that time when the said Edict was published in Germany for the burning of the aforesaid books; and digging deep into the ground, under the said old foundation, one of the said original books was there happily found, lying in a deep obscure hole, being wrapped in a strong linen cloth, which was waxed all over with beeswax, within and without; whereby the book was preserved fair, without any blemish. “And at the same time Ferdinandus II. being Emperor in Germany, who was a severe enemy and persecutor of the Protestant religion, the aforesaid gentleman and grandchild to him that had hidden the said books in that obscure hole, fearing that if the said Emperor should get knowledge that one of the said books was yet forthcoming, and in his custody, whereby not only himself might be brought into trouble, but also the book in danger to be destroyed, as all the rest were so long before; and also calling me to mind, and knowing that I had the High Dutch Tongue very perfect, did send the said original book over hither into England unto me; and therewith did write unto me a letter, wherein he related the passages of the preserving and finding out the said book. “And also he earnestly moved me in his letter, that for the advancement of God’s glory, and of Christ’s Church, I would take the pains to translate the said book, to the end that that most excellent divine work of Luther might be brought again to light. “Whereupon I took the said book before me, and many times began to translate the same, but always I was hindered therein, being called upon about other business, insomuch that by no possible means I could remain by that work. Then, about six weeks after I had received the said book, it fell out that I being in bed with my wife one night, between twelve and one of the clock, she being asleep, but myself yet awake, there appeared unto me an ancient man, standing at my bedside, arrayed all in white, having a long and broad white beard hanging down to his girdle-stead, who, taking me by my right ear, spake these words following unto me:—‘Sirrah! will not you take time to translate that book which is sent unto you out of Germany? I will shortly provide for you both place and time to do it;’ and then he vanished away out of my sight. “Whereupon, being much thereby affrighted, I fell into an extreme sweat, insomuch that my wife awaking, and finding me all over wet, she asked me what I ailed. I told her what I had seen and heard; but I never did heed nor regard visions nor dreams; and so the same fell soon out of my mind. “Then about a fortnight after I had seen that vision, on a Sunday, I went to Whitehall to hear the sermon, after which ended I returned to my lodging, which was then in King Street, at Westminster, and sitting down to dinner with my wife, two Messengers were sent from the whole Council-board, with a warrant to carry me to the keeper of the Gatehouse, Westminster, there to be safely kept until further order from the Lords of the Council, which was done without showing me any cause [17] at all wherefore I was committed. Upon which said warrant I was kept there ten whole years close prisoner, where I spent five years thereof about the translating of the said book; insomuch as I found the words very true which the old man, in the aforesaid vision, did say unto me: ‘I will shortly provide for you both place and time to translate it.’ “Then, after I had finished the said translation in the prison, the late Archbishop of Canterbury, Dr. Laud, understanding that I had translated such a book, called Martin Luther’s Divine Discourses, sent unto me his chaplain, Dr. Bray, into the prison, with this Message following:— “‘Captain Bell, “‘My Lord Grace of Canterbury hath sent me unto you, to tell you that his Grace hath understood that you have translated a book of Luther’s, touching which book his Grace, many years before, did hear of the burning of so many thousands in Germany by the then Emperor. His Grace therefore doth desire you, that you would send unto him the said original book in Dutch, and also your translation; which, after his Grace hath perused, shall be returned safely unto you.’ “Whereupon I told Dr. Bray that I had taken a great deal of pains in translating the said book, and was very loth to part with it out of my hands, and therefore I desired him to excuse me to his Grace, that I could not part from it; with which answer he at that time returned again to his master. “But the next day after he sent him unto me again, and bade him tell me that, upon his honour, the book should be as safe in his custody, if not safer than in mine own; for he would lock it up in his own cabinet, to the end no man might come unto it, but only himself. Thereupon I, knowing it would be a thing bootless for me to refuse the sending of them, by reason he was then of such great power that he would have them, nolens volens, I sent them both unto him. Then, after he had kept them in his custody two months, and had daily read therein, he sent the said Doctor unto me, to tell me that I had performed a work worthy of eternal memory, and that he had never read a more excellent divine work; yet saying that some things therein were fitting to be left out; and desired me not to think long that he did not return them unto me so soon again. The reason was because that the more he did read therein, the more desire he had to go on therewith; and so, presenting me with ten livres in gold, he returned back again. “After which, when he had them in his custody one whole year, and that I understood he had perused it all over, then I sent unto his Grace, and humbly desired that his Grace would be pleased to return me my books again. Whereupon he sent me word by the said Dr. Bray, that he had not as yet perused them so thoroughly over as he desired to do; then I stayed yet a year longer before I sent to him again. “In which time I heard for certain that it was concluded by the King and Council that a Parliament should forthwith be called; at which news I did much rejoice. And then I sent unto his Grace an humble petition, and therein desired the returning of my book again; otherwise I told him I should be enforced to make it known, and to complain of him to the Parliament, which was then coming on. Whereupon he sent unto me again safely both the said original book and my translation, and caused his Chaplain, the said Doctor, to tell me that he would make it known unto his Majesty what an excellent piece of work I had translated, and that he would procure an order from his Majesty to have the said translation printed, and to be dispersed throughout the whole kingdom, as it was in Germany, and as he had heard thereof; and thereupon he presented me again with forty livres in gold. “And presently after I was set at liberty by warrant from the whole House of Lords, according to his Majesty’s direction in that behalf; but shortly afterwards the Archbishop fell into his troubles, and was by the Parliament sent unto the Tower, and afterwards beheaded; insomuch that I could never since hear anything touching the printing of my book. “The House of Commons having then notice that I had translated the aforesaid book, they sent for me, and did appoint a Committee to see it and the translation, and diligently to make inquiry whether the translation did agree with the original or no; whereupon they desired me to bring the same before them, sitting then in the Treasury Chamber. And Sir Edward Dering, being Chairman, said unto me that he was acquainted with a learned minister beneficed in Essex, who had lived long in England, but was born in High Germany, in the Palatinate, named Mr. Paul Amiraut, whom the Committee sending for, desired him to take both the original and my translation into his custody, and diligently to compare them together, and to make report unto the said Committee whether he found that I had rightly and truly translated it according to the original: which report he made accordingly, and they, being satisfied therein, referred it to two of the Assembly, Mr. Charles Herle and Mr. Edward Corbet, desiring them diligently to peruse the same, and to make report unto them if they thought it fitting to be printed and published. “Whereupon they made report, dated the 10th of November, 1646, that they found it to be an excellent Divine Work, worthy the light and publishing, especially in regard that Luther, in the said Discourses, did revoke his opinion, which he formerly held, touching Consubstantiation in the Sacrament. Whereupon the House of Commons, the 24th of February, 1646, did give order for the printing thereof. “Thus, having been lately desired to set down in writing the relation of the passages above-said concerning the said book, as well for the satisfaction of judicious and godly Christians, as for the conservation of the perpetual memory of God’s extraordinary providence in the miraculous preservation of the aforesaid Divine Discourses, and now bringing them again to light: I have done the same according to the plain truth thereof, not doubting but they will prove a notable advantage of God’s glory, and the good and edification of the whole Church, and an unspeakable consolation of every particular member of the same. “Given under my hand the 3rd day of July, 1650. “Henry Bell.” A COPY OF THE ORDER FROM THE HOUSE OF COMMONS. 24th February, 1646. Whereas Captain Henry Bell hath strangely discovered and found a Book of Martin Luther’s, called his Divine Discourses, which was for a long time very marvellously preserved in Germany: the which book the said Henry Bell, at his great costs and pains, hath translated into the English out of the German Tongue, which Translation and substance thereof is approved by Reverend Divines of the Assembly, as appears by a Certificate under their hands: It is Ordered and Ordained by the Lords and Commons assembled in Parliament, that the said Henry Bell shall have the sole disposal and benefit of Printing the said Book translated into English by him as aforesaid, for the space of fourteen years, to commence from the date hereof. And that none do Print or Re-print the same but such as shall be licensed by the said Captain by Authority under his hand. Henry Elsyng. (Vera Copia.) Luther’s Table-Talk. 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...