Dr. John Aurifaber's Preface pecially, they placed the Virgin Mary, instead of her Son Christ, for a mediatrix on the throne of grace.
Hence proceeded the pilgrimages to saints, where they sought for pardon and remission of sins. They also sought for pardons of the pope, of the fraternities of friars, and of other orders. And people were taught, that they must purchase heaven by their own good works, austerities, fastings, and so on.
And whereas prayer is the highest comfort of a Christian, yea, his asylum, his shield and buckler against all adversities; therefore the pope out of prayer made a naked work, a tedious babbling without spirit and truth. People praying in Latin psalters, and books which they understood not; they observed in praying, Horae Canonicae, or the seven times, with garlands of roses, with so many Bridget prayers, and other collects to the dead saints; and thereby wrought terror of consciences, so that people received no hope or true comfort at all. Yet, notwithstanding, they were made to believe that such prating should merit pardons and remissions of sins for the space of many thousand years.
Baptism, in Popedom, likewise had almost lost its lustre, for it was not only stained with human toys and additions, as with holy water, lights, oil, etc., but also it was celebrated in the Latin tongue, so that the laity, standing by, could not understand it; and in its place they constituted monkery as a second baptism, of equal value and operation, through which they were to be as pure and clean as those that received Christ's baptism, taking therein new names, (as the pope at his election,) condemning their first names, that they received in Christ's baptism.
The Lord's Supper, in Popedom, also was dishonored, corrupted, turned into idolatry, and wickedly abused; for they used the same not in remembrance of Christ, but as the offering of some wicked priest, and a self-merit of some despairing wretch that daily devoured it without faith, and afterwards sold it to others for money, to be imparted to the souls in purgatory, thereby to redeem them; so that out of the Lord's Supper they made a mere market.
Moreover, the pope treacherously stole away from the laity the one part of the sacrament, namely, the wine; while the other part, which was left, was closely shut up and preserved, and yearly, in die Corporis Christi, with great solemnity, was carried about and worshipped, and therewith they wrought fearful idolatry.
With confession, the pope likewise brought into confusion the consciences of the whole world, and the souls of many into despair; giving people absolution, by reason of their own good works and merits; and thereby, instead of solace and comfort, he brought fear, disquiet, and discouragement, into the consciences of distressed and sorrowful people; and, instead of true keys, made false, thievish picklocks, which he used in all his wicked proceedings.
Now, when he had darkened and falsified God's Word, and the doctrine of the law and gospel; had frustrated the sweet and comfortable prayers and true devotion towards God;
Dr. John Aurifaber's Preface had dishonored baptism, the Lord's Supper; then, at last, he proceeded to tread under foot the divine state and orders in the world; and of the pulpit and church government, made a temporal rule, wherein he sat as head and monarch, and under him, in order, the cardinals, archbishops, bishops, prelates, abbots, friars, nuns, priests, and innumerable other orders; the poor laity being altogether made a scorned tool of.
By this short relation a man may easily collect in what state and condition the Christian church stood in Popedom. Such fearful darkness did God suffer to go over the wicked unthankful world as a just judgment.
But God, who is abundant in grace and mercy, caused the light of the gospel again to rise in our time, and dispersed the gloomy clouds of human traditions, in awakening that most famous man of God, Luther, who, with his preaching and doctrine, joined battle with Popedom, and, through God's Word, threw it to the ground, and thereby delivered us from the captivity of Popedom, led us again into the land of promise, and placed us in a paradise where God's Word is cleared, and, God be praised, the church cleansed from the cobwebs of men's traditions, purified and gloriously reformed, for which we never render sufficient thanks to Almighty God.
For God, through Luther, brought forth the Bible, or the Holy Scripture, which formerly lay, as it were, under the table; translated by Luther ex ipsis fontibus, out of the Hebrew into the German tongue, it may easily be read and understood by young and old, rich and poor, clergy and laity, so that now, a father or master may daily read the Holy Scriptures to his wife, to his children, and servants, and may instruct them in the doctrines of grace, and direct them in the truth and in the true service of God. Whereas, before, in Popedom, the Bible was known to none; nay, the doctors in divinity themselves read not therein; for Luther often affirmed in my hearing, that Dr. Andrew Carlstadt was a doctor in divinity eight years before he began to read in the Bible; that if we Germans were not blind like the moles, we should acknowledge these unspeakable graces and benefits of God; with bended knees daily render hearty thanks, therefore, to God; with the 34th Psalm, say: "I will always praise the Lord, his praise shall be ever in my mouth: my soul shall ever make her boast in the Lord." And, with the 103d Psalm: "Praise the Lord, O my soul, and all that is within me praise his holy name: Praise the Lord, O my soul, and forget not the good that he hath done for thee."
We should also pray heartily to God, that he would not extinguish this light of the Gospel, but suffer it long to shine, that our children's children and posterity may walk also in this saving light, rejoice therein and with us eternally be saved.
The devil is a great enemy to this treasure of God's Word and his holy sacraments; he assaults it fiercely to quench this light, as plainly appeared after the death of this holy man of God, Luther. For first, strong attempt was made by the Interim, by what means the doctrine
Dr. John Aurifaber's Preface of justification by faith, of good works and a Christian kind of living, of the sacraments and well ordered ceremonies in our Christian church, might utterly be overthrown.
Afterwards approached the conciliators, or the qualifiers, who sought to mediate between us and the pope, and to arrange them. They taught, that the nearer one kept himself to the pope, the better; and therefore they proposed to restore the jurisdiction of the church to the popish bishops, and to raise up the fallen ceremonies; and whoso refused to follow them, fell into great danger.
The Antinomians, Swenckfelders, Enthusians, co-agents, were also very diligent to eclipse again the true doctrines which Luther had cleared up, and brought again to light.
All that professed to be Christians and upright teachers and preachers should have resisted these false and wicked errors. But many of them were dumb dogs, that would not bark, or set themselves against the ravening wolves to drive them from Christ's sheepfold, to feed the poor sheep, and to provide them sweet and wholesome pasture. Neither were they any way careful of Joseph's miseries as the prophet says.
But others, who, like true and constant teachers, fought against those enemies of God, were reviled and held as rebels, boisterous and stiff-necked, that would raise needless strifes and divisions, and were accordingly persecuted and plagued.
In like manner the schools and universities began to fall again, and the pure doctrine of God's Word to be by them not much regarded, school divinity being held again in great repute, and many new phrases and other eloquent arts coming into the church, gave occasion to falsities and errors.
Thereupon the politicians, the lawyers, and courtiers essayed to rule the church and pulpits, to put in and put out ministers and church wardens, to try causes of religion, according to their own fancies, as in temporal affairs; so that we see the falsifying of the doctrine, the devastation of the well-disciplined orders of the church in Germany, and the captivity and tyranny of the pope again nigh the door - a result that Luther, in his lifetime, often foretold.
Let us, therefore, make good use of Luther's light, and seriously exercise ourselves in the doctrine of God's Word, as Christ commanded: "Walk in the light while ye have the light, that ye may be children of the light." The holy Psalmist prayed: "That the divine Word may be a lantern to his feet and a light to his paths," that thereby he might direct his ways, and be preserved from darkness and stumbling. And St Peter charges us: "That we should take good heed to God's word, as unto a light that shineth in darkness."
God Almighty, the Father of our loving Lord and Saviour Jesus Christ, grant his holy spirit, that Christian kings and princes, cities and towns, may acknowledge these unspeakable benefits of the revealing again of the gospel, and the deliverance out of the Egyptian bondage the kingdom of antichrist; and be heartily thankful to God for the same, and live thereafter in holiness, and not drive away God's Word by condemning thereof, and through sinful
Dr. John Aurifaber's Preface and wicked actions bereave ourselves and our posterity of the glorious liberty of the gospel, nor plunge ourselves into the distress and miserable captivity of popish tyranny, under which our forefathers and predecessors suffered; but that this treasure and Depositum of God's Word may remain in Germany, and that this begun work may be sent forward, and preceed to God's glory, honor, and praise, and to the preservation and salvation of the Christian church, throughout all the world. God of his infinite mercy grant this for Jesus
Luther's Table-Talk LUTHER'S TABLE-TALK That the Bible is God's Word and book I prove thus: All things that have been, and are, in the world, and the manner of their being, are described in the first book of Moses on the creation; even as God made and shaped the world, so does it stand to this day. Infinite potentates have raged against this book, and sought to destroy and uproot it—king Alexander the Great, the princes of Egypt and of Babylon, the monarchs of Persia, of Greece, and of Rome, the emperors Julius and Augustus—but they nothing prevailed; they are all gone and vanished, while the book remains, and will remain for ever and ever, perfect and entire, as it was declared at first. Who has thus helped it—who has thus protected it against such mighty forces? No one, surely, but God himself, who is the master of all things. And `tis no small miracle how God has so long preserved and protected this book; for the devil and the world are sore foes to it. I believe that the devil has destroyed many good books of the church, as, aforetime, he killed and crushed many holy persons, the memory of whom has now passed away; but the Bible he was fain to leave subsisting. In like manner have baptism, the sacrament of the altar, of the true body and blood of Christ, and the office of preaching remained unto us, despite the infinitude of tyrants and heretic persecutors. God, with singular strength, has upheld these things; let us, then, baptize, administer the sacrament, and preach, fearless of impediment. Homer, Virgil, and other noble, fine, and profitable writers, have left us books of great antiquity, but they are naught to the Bible.
While the Romish church stood, the Bible was never given to the people in such a shape that they could clearly, understandingly, surely, and easily read it, as they now can in the German translation, which, thank God, we have prepared here at Wittenberg.
The Holy Scriptures are full of divine gifts and virtues. The books of the heathen taught nothing of faith, hope, or charity; they present no idea of these things; they contemplate only the present, and that which man, with the use of his material reason, can grasp and comprehend. Look not therein for aught of hope or trust in God. But see how the Psalms and the Book of Job treat of faith, hope, resignation, and prayer; in a word, the Holy Scripture is the highest and best of books, abounding in comfort under all afflictions and trials. It teaches us to see, to feel, to grasp, and to comprehend faith, hope, and charity, far otherwise than mere human reason can; and when evil oppresses us, it teaches how these virtues throw light upon the darkness, and how, after this poor miserable existence of ours on earth, there is another and an eternal life.
St Jerome, after he had revised and corrected the Septuagint, translated the Bible from Hebrew into Latin; His version is still used in our church. Truly, for one man, this was work enough and to spare. Nulla enim privata persona tantum efficere potuisset. `Twould have been quite as well had he called to his aid one or two learned men, for the Holy Ghost would then have more powerfully manifested itself unto him, according to the words of Christ:
"Where two or three are gathered together in my name, there am I in the midst of them."
Interpreters and translators should not work alone; for good et propria verba do not always occur to one mind.
We ought not to criticize, explain, or judge the Scriptures by our mere reason, but diligently, with prayer, meditate thereon, and seek their meaning. The devil and temptations also afford us occasion to learn and understand the Scriptures, by experience and practice.
Without these we should never understand them, however diligently we read and listened to them. The Holy Ghost must here be our only master and tutor; and let youth have no shame to learn of that preceptor. When I find myself assailed by temptation, I forthwith lay hold of some text of the Bible, which Jesus extends to me; as this: that he died for me, whence
I derive infinite comfort.
He who has made himself master of the principles and text of the word runs little risk of committing errors. A theologian should be thoroughly in possession of the basis and source of faith—that is to say, the Holy Scriptures. Armed with this knowledge it was that I confounded and silenced all my adversaries; for they seek not to fathom and understand the Scriptures; they run them over negligently and drowsily; they speak, they write, they teach, according to the suggestion of their heedless imaginations. My counsel is, that we draw water from the true source and fountain, that is, that we diligently search the Scriptures.
He who wholly possesses the text of the Bible, is a consummate divine. One single verse, one sentence of the text, is of far more instruction than a whole host of glosses and commentaries, which are neither strongly penetrating nor armor of proof. As, when I have that text before me of St Paul: "All the creatures of God are good, if they be received with thanksgiving," this text shows, that what God has made is good. Now eating, drinking, marrying, etc., are of God's making, therefore they are good. Yet the glosses of the primitive fathers are against this text: for Bernard, Basil, Jerome, and others, have written to far other purpose.
But I prefer the text to them all, though, in popedom, the glosses were deemed of higher value than the bright and clear text.
Let us not lose the Bible, but with diligence, in fear and invocation of God, read and preach it. While that remains and flourishes, all prospers with the state; `tis head and empress of all arts and faculties. Let but divinity fall, and I would not give a straw for the rest.
The school divines, with their speculations in holy writ, deal in pure vanities, in mere imaginings derived from human reason. Bonaventura, who is full of them, made me almost deaf. I sought to learn in his book, how God and my soul had become reconciled, but got no information from him. They talk much of the union of the will and the understanding, but `tis all idle fantasy. The right, practical divinity is this: Believe in Christ, and do thy duty in that state of life to which God has called thee. In like manner, the Mystical divinity of Dionysius is a mere fable and lie. With Plato he chatters: Omnia sunt non ens, et omnia sunt ens - (all is something, and all is nothing)—and so leaves things hanging.
Dr. Jonas Justus remarked at Luther's table: There is in the Holy Scripture a wisdom so profound, that no man may thoroughly study it or comprehend it. "Ay," said Luther, "we must ever remain scholars here; we cannot sound the depth of one single verse in Scripture; we get hold but of the A, B, C, and that imperfectly. Who can so exalt himself as to comprehend this one line of St Peter: `Rejoice, inasmuch as ye are partakers of Christ's sufferings.'
Here St Peter would have us rejoice in our deepest misery and trouble, like as a child kisses the rod.
The Holy Scriptures surpass in efficaciousness all the arts and all the sciences of the philosophers and jurists; these, though good and necessary to life here below, are vain and of no effect as to what concerns the life eternal. The Bible should be regarded with wholly different eyes from those with which we view other productions. He who wholly renounces himself, and relies not on mere human reason, will make good progress in the Scriptures; but the world comprehends them not, from ignorance of that mortification which is the gift of God's Word. Can he who understands not God's Word, understand God's works?
This is manifest in Adam; he called his first-born son, Cain—that is, possessor, houselord; this son, Adam and Eve thought, would be the man of God, the blessed seed that would crush the serpent's head. Afterwards, when Eve was with child again, they hoped to have a daughter, that their beloved son, Cain, might have a wife; but Eve bearing again a son, called him Abel—that is, vanity and nothingness; as much as to say, my hope is gone, and I am deceived. This was an image of the world and of God's church, showing how things have ever gone. The ungodly Cain was a great lord in the world, while Abel, that upright and pious
Of God'Word. man, was an outcast, subject and oppressed. But before God, the case was quite contrary:
Cain was rejected of God, Abel accepted and received as God's beloved child. The like is daily seen here on earth, therefore let us not heed its doings. Ishmael's was also a fair name—hearer of God—while Isaac's was naught. Esau's name means actor, the man that shall do the work—Jacob's was naught. The name Absalom, signifies father of peace. Such fair and glorious colors do the ungodly ever bear in this world, while in truth and deed they are condemners, scoffers, and rebels to the Word of God. But by that Word, we, God be praised, are able to discern and know all such; therefore let us hold the Bible in precious esteem, and diligently read it.
To world wisdom, there seems no lighter or more easy art than divinity, and the understanding of God's Word, so that the children of the world will be reputed fully versed in the Scriptures and catechism, but they shoot far from the mark. I would give all my fingers, save three to write with, could I find divinity so easy and light as they take it to be. The reason why men deem it so is, that they become soon wearied, and think they know enough of it.
So we found it in the world, and so we must leave it; but in fine videbitur, cujus toni.
I have many times essayed thoroughly to investigate the ten commandments, but at the very outset, "I am the Lord thy God," I stuck fast; that very one word, I, put me to the nonplus. He that has but one word of God before him, and out of that word cannot make a sermon, can never be a preacher. I am well content that I know, however little, of what God's
Word is, and take good heed not to murmur at my small knowledge.
I have grounded my preaching upon the literal word; he that pleases may follow me; he that will not may stay. I call upon St Peter, St Paul, Moses, and all the Saints, to say whether they ever fundamentally comprehended one single word of God, without studying it over and over and over again. The Psalm says; His understanding is infinite. The saints, indeed, know God's Word, and can discourse of it, but the practice is another matter; therein we shall ever remain scholars.
The school theologians have a fine similitude hereupon, that it is as with a sphere or globe, which, lying on a table, touches it only with one point, yet it is the whole table which supports the globe. Though I am an old doctor of divinity, to this day I have not got beyond the children's learning—the Ten Commandments, the Belief, and the Lord's Prayer; and these I understand not so well as I should, though I study them daily, praying, with my son
John and my daughter Magdalene. If I thoroughly appreciated these first words of the Lord's Prayer, Our Father, which art in Heaven, and really believed that God, who made heaven and earth, and all creatures, and has all things in his hand, was my Father, then should I certainly conclude with myself, that I also am a lord of heaven and earth, that Christ is my
Of God'Word. brother, Gabriel my servant, Raphael my coachman, and all the angels my attendants at need, given unto me by my heavenly Father, to keep me in the path, that unawares I knock not my foot against a stone. But that our faith may be exercised and confirmed, our heavenly
Father suffers us to be cast into dungeons, or plunged in water. So we may see how finely we understand these words, and how belief shakes, and how great our weakness is, so that we begin to think—Ah, who knows how far that is true which is set forth in the scriptures?
No greater mischief can happen to a Christian people, than to have God's Word taken from them, or falsified, so that they no longer have it pure and clear. God grant we and our descendants be not witnesses of such a calamity.
When we have God's Word pure and clear, then we think ourselves all right; we become negligent, and repose in a vain security; we no longer pay due heed, thinking it will always so remain; we do not watch and pray against the devil, who is ready to tear the Divine Word out of our hearts. It is with us as with travelers, who, so long as they are on the highway, are tranquil and heedless, but if they go astray into the woods or cross paths, uneasily seek which way to take, this or that.
The great men and the doctors understand not the word of God, but it is revealed to the humble and to children, as it testified by the Saviour in the Gospel according to St Matthew, xi. 25: "O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Gregory says, well and rightly, that the Holy Scripture is a stream of running water, where alike the elephant may swim, and the lamb walk without losing its feet.
The great unthankfulness, contempt of God's Word, and willfulness of the world, make me fear that the divine light will soon cease to shine on man, for God's Word has ever had its certain course.
In the time of kings of Judah, Baal obscured the brightness of God's Word, and it became hard labor to destroy his empire over the hearts of men. Even in the time of the apostles, there were heresies, errors, and evil doctrines spread abroad by false brethren. Next came
Arius, and the Word of God was hidden behind dark clouds, but the holy fathers, Ambrose, Hilary, Augustine, Athanasius, and others, dispersed the obscurity. Greece and many other countries have heard the Word of God, but have since abandoned it, and it is to be feared even now it may quit Germany, and go into other lands. I hope the last day will not be long
Of God'Word. delayed. The darkness grows thicker around us, and godly servants of the Most High become rarer and more rare. Impiety and licentiousness are rampant throughout the world, and live like pigs, like wild beasts, devoid of all reason. But a voice will soon be heard thundering forth: Behold, the bridegroom cometh. God will not be able to bear this wicked world much longer, but will come, with the dreadful day, and chastise the scorners of his word.
Kings, princes, lords, any one will needs understand the gospel far better than I, Martin Luther, ay, or even than St Paul; for they deem themselves wise and full of policy. But herein they scorn and condemn, not us, poor preachers and ministers, but the Lord and Governor of all preachers and ministers, who has sent us to preach and teach, and who will scorn and condemn them in such sort, that they shall smart again; even He that says: "Whoso heareth you, heareth me; and whoso toucheth you, toucheth the apple of mine eye." The great ones would govern, but they know not how.
Dr. Justus Jonas told Dr. Martin Luther of a noble and powerful Misnian, who above all things occupied himself in amassing gold and silver, and was so buried in darkness, that he gave no heed to the five books of Moses, and had even said to Dr. John Frederic, who was discoursing with him upon the Gospel: "Sir, the Gospel pays no interest." "Have you no grains?" interposed Luther; and then told this fable:—"A lion making a great feast, invited all the beasts, and with them some swine. When all manner of dainties were set before the guests, the swine asked: `Have you no grains?'" "Even so," continued the doctor, "even so, in these days, it is with our epicureans: we preachers set before them, in our churches, the most dainty and costly dishes, as everlasting salvation, the remission of sins, and God's grace; but they, like swine, turn up their snouts, and ask for guilders: offer a cow nutmeg, and she will reject for old hay. This reminds me of the answer of certain parishioners to their minister, Ambrose R. He had been earnestly exhorting them to come and listen to the Word of God: `Well,' said they, `if you will tap a good barrel of beer for us, we'll come with all our hearts and hear you.' The gospel at Wittenberg is like unto the rain which, falling upon a river, produces little effect; but descending upon a dry, thirsty soil, renders it fertile."
Some one asked Luther for his psalter, which was old and ragged, promising to give him a new one in exchange; but the doctor refused, because he was used to his own old copy, adding: "A local memory is very useful, and I have weakened mine in translating the Bible."
Our case will go on, so long as its living advocates, Melancthon, and other pious and learned persons, who apply themselves zealously to the work, shall be alive; but after their death, `twill be a sad falling off. We have an example before us, in Judges ii. 10: "And also all that generation were gathered unto their fathers; and there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel." So, after the death of the apostles, there were fearful fallings off; nay, even while they yet lived, as St Paul complains, there was falling off among the Galatians, the Corinthians, and in Asia. We shall be occasioned much suffering and loss by the Sacramentarians, the Anabaptists, the Antinomians, and other sectaries.
Oh! how great and glorious a thing it is to have before one the Word of God! With that we may at all times feel joyous and secure; we need never be in want of consolation, for we see before us, in all its brightness, the pure and right way. He who loses sight of the Word of God, falls into despair; the voice of heaven no longer sustains him; he follows only the disorderly tendency of his heart, and of world vanity, which lead him on to his destruction.
Christ, in Matthew, v., vi., vii., teaches briefly these points: first, as to the eight happinesses or blessings, how every Christian ought particularly to live as it concerns himself; secondly, of the office of teaching, what and how a man ought to teach in the church, how to season with salt and enlighten, reprove, and comfort, and exercise the faith; thirdly, he confutes and opposes the false expounding of the law; fourthly, he condemns the wicked hypocritical kind of living; fifthly, he teaches what are upright and good works; sixthly, he warns men of false doctrine; seventhly, he clears and solves what might be found doubtful and confused; eightly, he condemns the hypocrites and false saints, who abuse the precious word of grace.
St Luke describes Christ's passion better than the rest; John is more complete as to Christ's works; he describes the audience, and how the cause was handled, and how they proceeded before the seat of judgment, and how Christ was questioned, and for what cause he was slain.
When Pilate asked him: "Art thou the king of the Jews?" "Yea," said Christ, "I am; but not such a king as the emperor is, for then my servants and armies would fight and strive to deliver and defend me; but I am a king sent to preach the gospel, and give record of the truth which I must speak." "What!" said Pilate, "art thou such a king, and hast thou a kingdom that consists in word and truth?" then surely thou canst be no prejudice to me."
Doubtless, Pilate took our Saviour Christ to be a simple, honest, ignorant man, one perchance come out of a wilderness, a simple, honest fellow, a hermit, who knew or understood nothing of the world, or of government.
In the writings of St Paul and St John is a surpassing certainty, knowledge, and plerophoria. They write as if all they narrate had been already done before their eyes.
Christ rightly says of St Paul, he shall be a chosen instrument and vessel unto me; therefore he was made a doctor, and therefore he spake so certainly of the cause. Whoso reads Paul may, with a safe conscience, build upon his words; for my part, I never read more serious writings.
St John, in his gospel, describes Christ, that he is a true and natural man, a priori, from former time: "In the beginning was the word;" and "Whoso honoreth me, the same honoreth also the Father." But Paul describes Christ, a posteriori et effectu from that which follows, and according to the actions or works, as, "They tempted Christ in the wilderness;" "Take heed, therefore, to yourselves." etc.
The book of Solomon's Proverbs is a fine book, which rulers and governors should diligently read, for it contains lessons touching God's anger, wherein governors and rulers should exercise themselves.
The author of the book of Ecclesiasticus preaches the law well, but he is no prophet. It is not the work of Solomon, any more than is the book of Solomon's Proverbs. They are both collections made by other people.
The third book of Esdras I throw into the Elbe; there are, in the fourth, pretty knacks enough; as, "The wine is strong, the king is stronger, women strongest of all; but the truth is stronger than all these."
The book of Judith is not a history. It accords not with geography. I believe it is a poem, like the legends of the saints, composed by some good man, to the end he might show how
Judith, a personification of the Jews, as God-fearing people, by whom God is known and confessed, overcame and vanquished Holofernes—that is, all the kingdoms of the world.
`Tis a figurative work, like that of Homer about Troy, and that of Virgil about Aeneas, wherein is shown how a great prince ought to be adorned with surpassing valor, like a brave champion, with wisdom and understanding, great courage and alacrity, fortune, honor, and justice. It is a tragedy, setting forth what the end of tyrants is. I take the book of Tobit to be a comedy concerning women, an example for house-government. I am so great an enemy to the second book of the Maccabees, and to Esther, that I wish they had not come to us at all, for they have too many heathen unnaturalities. The Jews much more esteemed the book of Esther than any of the prophets; though they were forbidden to read it before they had
Of God'Word. attained the age of thirty, by reason of the mystic matters it contains. They utterly condemn Daniel and Isaiah, those two holy and glorious prophets, of whom the former, in the clearest manner, preaches Christ, while the other describes and portrays the kingdom of Christ, and the monarchies and empires of the world preceeding it. Jeremiah comes but after them.
The discourses of the prophets were none of them regularly committed to writing at the time; their disciples and hearers collected them subsequently, one, one piece, another, another, and thus was the complete collection formed.
When Doctor Justus Jonas had translated the book of Tobit, he attended Luther therewith, and said: "Many ridiculous things are contained in this book, especially about the three nights, and the liver of the broiled fish, wherewith the devil was scared and driven away." Whereupon Luther said: "'Tis a Jewish conceit; the devil, a fierce and powerful enemy, will not be hunted away in such sort, for he has the spear of Goliah; but God gives him such weapons, that, when he is overcome by the godly, it may be the greater terror and vexation unto him. Daniel and Isaiah are most excellent prophets. I am Isaiah—be it spoken with humility—to the advancement of God's honor, whose work alone it is, and to spite the devil. Philip Melancthon is Jeremiah; that prophet stood always in fear; even so it is with Melancthon."
In the book of the Judges, the valiant champions and deliverers are described, who were sent by God, believing and trusting wholly in him, according to the first commandment: they committed themselves, their actions, and enterprises to God, and gave him thanks: they relied only upon the God of heaven and said: Lord God, thou hast done these things, and not we; to thee only be the glory. The book of the Kings is excellent—a hundred times better than the Chronicles, which constantly pass over the most important facts, without any details whatever.
The book of Job is admirable; it is not written only touching himself, but also for the comfort and consolation of all sorrowful, troubled and perplexed hearts who resist the devil. When he conceived that God began to be angry with him, he became impatient, and was much offended; it vexed and grieved him that the ungodly prospered so well. Therefore it should be a comfort to poor Christians that are persecuted and forced to suffer, that in the life to come, God will give unto them exceeding great and glorious benefits, and everlasting wealth and honor.
We need not wonder that Moses so briefly described the history of the ancient patriarchs, when we see that the Evangelists, in the shortest measure, describe the sermons in the New
Testament, running briefly through them, and giving but a touch of the preachings of John the Baptist, which, doubtless, were the most beautiful.
Saint John the Evangelist speaks majestically, yet with very plain and simple words; as where he says: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not anything made that was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not."
See how he describes God the Creator, and also his creatures, in plain, clear language, as with a sunbeam. If one of our philosophers or high learned men had described them, what wonderful swelling and high-trotting words would he have paraded, de ente et es senti, so that no man could have understood what he meant. `Tis a great lesson, how mighty divine truth is, which presses through, though she be hemmed in ever so closely; the more she is read, the more she moves and takes possession of the heart.
The Psalms of David are of various kinds—didactic, prophetic, eucharistic, catechetic.
Among the prophetic, we should particularly distinguish the 110th, Dixit Dominus; and among the didactic, the Miserere Mei, De profundis, and Domine, exaudi orationem. The 110th is very fine. It describes the kingdom and priesthood of Jesus Christ, and declares him to be the King of all things, and the intercessor for all men; to whom all things have been remitted by his Father, and who has compassion on us all. `Tis a noble Psalm; if I were well, I would endeavor to make a commentary on it.
Dr. Luther was asked whether the history of the rich man and Lazarus was a parable or a natural fact? He replied: The earlier part of the story is evidently historical; the persons, the circumstances, the existence of the five brothers, all this is given in detail. The reference to Abraham is allegorical, and highly worthy of observation. We learn from it that there are abodes unknown to us, where the souls of men are; secrets into which we must not inquire.
No mention is made of Lazarus' grave; whence we may judge, that in God's eyes, the soul occupies far more place than the body. Abraham's bosom is the promise and assurance of salvation, and the expectation of Jesus Christ; not heaven itself, but the expectation of heaven.
Before the Gospel came among us, men used to undergo endless labor and cost, and make dangerous journeys to St James of Compostella, and where not, in order to seek the favor of God. But now that God, in his Word, brings his favor unto us gratis, confirming it with his sacraments, saying, Unless ye believe, ye shall surely perish, we will have none of it.
I have lived to see the greatest plague on earth—the condemning of God's Word, a fearful thing, surpassing all other plagues in the world; for thereupon most surely follow all manner of punishment, eternal and corporal. Did I desire for a man all bitter plagues and curses, I would wish him the condemning of God's Word, for he would then have them all at once come upon him, both inward and outward misfortunes. The condemning of God's
Word is the forerunner of God's punishments; as the examples witness in the times of Lot, of Noah, and of our Saviour.
Whoso acknowledges that the writings of the Evangelists are God's Word, with him we are willing to dispute; but whoso denies this, with him we will not exchange a word; we may not converse with those who reject the first principles.
In all sciences, the ablest professors are they who have thoroughly mastered the texts.
A man, to be a good jurisconsult, should have every text of the law at his fingers' ends; but in our time, the attention is applied rather to glosses and commentaries. When I was young,
I read the Bible over and over and over again, and was so perfectly acquainted with it, that I could, in an instant, have pointed to any verse that might have been mentioned. I then read the commentators, but I soon threw them aside, for I found therein many things my conscience could not approve, as being contrary to the sacred text. `Tis always better to see with one's own eyes than with those of other people.
The words of the Hebrew tongue have a peculiar energy. It is impossible to convey so much so briefly in any other language. To render them intelligibly, we must not attempt to give word for word, but only aim at the sense and idea. In translating Moses, I made it my effort to avoid Hebraism; `twas an arduous business. The wise ones, who affect greater knowledge than myself on the subject, take me to task for a word here and there. Did they attempt the labor I have accomplished, I would find a thousand blunders in them for my one.
Bullinger said to me, he was earnest against the sectaries, as condemners of God's Word, and also against those who dwelt too much on the literal Word, who, he said, sinned against God and his almighty power, as the Jews did in naming the ark, God. But he who holds a mean between both, apprehends the right use of the sacraments. To which I answered: "By this error, you separate the Word from the spirit; those who preach and teach the Word,
Of God'Word. from God who commands baptism. You hold that the Holy Ghost is given and works without the Word, which Word, you say, is an eternal sign and mark to find the spirit that already possesses the heart; so that, according to you, if the Word find not the spirit, but an ungodly person, then it is not God's Word; thus defining and fixing the Word, not according to God, who speaks it, but according as people entertain and receive it. You grant that to be God's
Word, which purifies and brings peace and life; but when it works not in the ungodly, it is not God's Word. You teach that the outward Word is as an object or picture, signifying and representing something; you measure its use only according to the matter, as a human creature speaks for himself; you will not grant that God's Word is an instrument through which the Holy Ghost works and accomplishes his work, and prepares a beginning to righteousness or justification.
"A true Christian must hold for certain that the Word which is delivered and preached to the wicked, the dissemblers, and the ungodly, is as much God's Word, as that which is preached to godly, upright Christians, and that the true Christian church is among sinners, where good and bad are mingled together. And that the Word, whether it produce fruit or no, is, nevertheless, God's strength, which saves all that believe therein. Clearly, it will also judge the ungodly, (St John, c.v.) otherwise, these might plead a good excuse before God, that they ought not to be condemned, since they had not had God's Word, and consequently could not have received it. But I teach that the preacher's words, absolution, and sacraments, are not his words or works, but God's, cleansing, absolving, binding, etc.; we are but the instruments or assistants, by whom God works. You say, it is the man that preaches, reproves, absolves, comforts, etc., though it is God that cleanses the hearts and forgives; but I say, God himself preaches, threatens, reproves, affrights, comforts, absolves, administers the sacraments, etc. As our Saviour Christ says: "Whoso heareth you, heareth me; and what ye loose on earth, shall be loosed in heaven,' etc. And again: `It is not you that speak, but the Spirit of your Father which speaketh in you.'
"I am sure and certain, when I go up to the pulpit to preach or read, that it is not my Word I speak, but that my tongue is the pen of a ready writer, as the Psalmist has it. God speaks in the prophets and men of God, as St Peter in his epistle says: `The holy men of God spake as they were moved by the Holy Ghost.' Therefore we must not separate or part God and man, according to our natural reason and understanding. In like manner, every hearer must say: I hear not St Paul, St Peter, or a man speak, but God himself.
"If 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 herein, as he complains, with sighs, saying: `I see another law in my members warring against the law in my mind.' Should the Word be false, because it bears not always fruit? The search after the Word has been, from the beginning
Of God'Word. of the world, the source of great danger; few people can hit it, unless God, through his Holy Spirit, teach it them in their hearts."
Bullinger, having attentively listened to this discourse, knelt down and uttered these words, "O, happy hour that brought me to hear this man of God, the chosen vessel of the Lord, declaring his truth! I abjure and utterly renounce my former errors, thus beaten down by God's infallible Word." He then arose and threw his arms around Luther's neck, both shedding joyful tears.
Forsheim said that the first of the five books of Moses was not written by Moses himself.
Dr. Luther replied: What matters it, even though Moses did not write it? It is, nevertheless, Moses's book, wherein is exactly related the creation of the world. Such futile objections as these should not be listened to.
In cases of religion and that concern God's Word, we must be sure and certain, without wavering, so that in time of trial and temptation their acknowledgment may be distinct, and we may not afterwards say, Non putarem; a course which in temporal matters often involves much danger, but in divinity is doubly mischievous. Thus the canonists, the popish dissemblers, and other heretics, are right chimeras; in the face resembling a fair virgin, the body being like a lion, and the tail like a snake. Even so it is with their doctrine; it glitters, and has a fair aspect, and what they teach is agreeable to mortal wisdom and appreciation, and acquires repute. Afterwards, lion-like, it breaks through by force, for all false teachers commonly make use of the secular arm; but in the end, it shows itself a slippery doctrine, having, like a snake, a smooth skin, sliding through the hand.
Once sure that the doctrine we teach is God's Word, once certain of this, we may build thereupon, and know that this cause shall and must remain; the devil shall not be able to overthrow it, much less the world be able to uproot it, how fiercely soever it rage. I, God be praised, surely know that the doctrine I teach is God's Word, and have now hunted from my heart all other doctrines and faiths, of what name soever, that do not concur with God's
Word. Thus have I overcome the heavy temptations that sometimes tormented me, thus:
Art thou, asked the devilish thought within, the only man that has God's Word, pure and clear, all others failing therein? For thus does Satan vex and assault us, under the name and title of God's church; what, says he, that doctrine which the Christian church has so many years held, and established as right, wilt thou presume to reject and overthrow it with thy new doctrine, as though it were false and erroneous, thereby producing trouble, alteration, and confusion, both in spiritual and temporal government?
I find this argument of the devil in all the prophets, whom the rulers, both in church and state, have ever upbraided, saying: We are God's people, placed and ordained by God
Of God'Word. in an established government; what we settle and acknowledge as right, that must and shall be observed. What fools are ye that presume to teach us, the best and largest part, there being of you but a handful? Truly, in this case, we must not only be well armed with God's Word, and versed therein, but must have also certainty of the doctrine, or we shall not endure the combat. A man must be able to affirm, I know for certain, that what I teach is the only Word of the high Majesty of God in heaven, his final conclusion and everlasting, unchangeable truth, and whatsoever concurs and agrees not with this doctrine, is altogether false, and spun by the devil. I have before me God's Word which cannot fail, nor can the gates of hell prevail against it; thereby will I remain, though the whole world be against me. And withal,
I have this comfort, that God says: I will give thee people and hearers that shall receive it; cast thy care upon me; I will defend thee, only remain thou stout and steadfast by my Word.
We must not regard what or how the world esteems us, so we have the Word pure, and are certain of our doctrine. Hence Christ, in John viii. "Which of you convinceth me of sin:?" All the apostles were most certain of their doctrine; and St Paul, in special manner, insists on the Plerophoria, where he says to Timothy: "It is a dear and precious word, that Jesus Christ is come into the world to save sinners." The faith toward God in Christ must be sure and steadfast, that it may solace and make glad the conscience, and put it to rest.
When a man has this certainty, he has overcome the serpent; but if he be doubtful of the doctrine, it is for him very dangerous to dispute with the devil.
A fiery shield is God's Word; of more substance and purer than gold, which, tried in the fire, loses naught of its substance, but resists and overcomes all the fury of the fiery heat; even so, he that believes God's Word overcomes all, and remains secure everlastingly, against all misfortunes; for this shield fears nothing, neither hell nor the devil.
I never thought the world had been so wicked, when the Gospel began, as now I see it is; I rather hoped that every one would have leaped for joy to have found himself freed from the filth of the pope, from his lamentable molestations of poor troubled consciences, and that through Christ they would by faith obtain the celestial treasure they sought after before with such vast cost and labor, though in vain. And especially I thought the bishops and universities would with joy of heart have received the true doctrines, but I have been lamentably deceived. Moses and Jeremiah, too, complained they had been deceived.
The thanks the world now gives to the doctrine of the gospel, is the same it gave to Christ, namely, the cross; `tis what we must expect. This year is the year of man's ingratitude:
Of God'Word. the next will be the year of God's chastisement; for God must needs chastise, though `tis against his nature: we will have it so.
Ah, how impious and ungrateful is the world, thus to condemn and persecute God's ineffable grace! And we—we ourselves—who boast of the gospel, and know it to be God's
Word, and recognize it for such, yet hold it in no more esteem and respect than we do Virgil or Terence. Truly, I am less afraid of the pope and his tyrants, than I am of our own ingratitude towards the Word of God: `tis this will place the pope in his saddle again. But, first, I hope the day of judgment will come.
God has his measuring lines and his canons, called the Ten Commandments; they are written in our flesh and blood: the sum of them is this: "What thou wouldest have done to thyself, the same do thou to another." God presses upon this point, saying: "Such measure as thou metest, the same shall be measured to thee again." With this measuring line has God marked the whole world. They that live and do thereafter, well it is with them, for God richly rewards them in this life.
Is it true that God speaks himself with us in the Holy Scriptures? thou that doubtest this, must needs think in thy heart that God is a liar, one that says a thing, and performs it not; but thou mayest be sure when he opens his mouth, it is as much as three worlds. God, with one sole word, moulded the whole world. In Psalm xxxiii. it is said: "When he speaketh, it is done; when he commandeth, it standeth fast."
We must make a great difference between God's Word and the word of man. A man's word is a little sound, that flies into the air, and soon vanishes; but the Word of God is greater than heaven and earth, yea, greater than death and hell, for it forms part of the power of God, and endures everlastingly; we should, therefore, diligently study God's Word, and know and assuredly believe that God himself speaks unto us. This was what David saw and believed, who said: "God spake in his holiness, thereof I am glad." We should also be glad; but this gladness is oftentimes mixed up with sorrow and pain, of which, again, David is an example, who underwent manifold trials and tribulations in connection with the murder and adultery he had committed. It was no honeymoon for him, when he was hunted from one place to another, to the end he might after remain in God's fear. In the second Psalm he says: "Serve the Lord with fear, and rejoice with trembling."
The student of theology has now far greater advantages than students ever before had; first, he has the Bible, which I have translated from Hebrew into German, so clearly and distinctly, that any one may readily comprehend it; next, he has Melancthon's Commonplace Book (Loci Communes), which he should read over and over again, until he has it by heart. Once master of these two volumes, he may be regarded as a theologian whom neither devil nor heretic can overcome; for he has all divinity at his fingers' ends, and may read, understandingly, whatsoever else he pleases. Afterwards, he may study Melancthon's
Commentary on Romans, and mine on Deuteronomy and on the Galatians, and practice eloquence.
We possess no work wherein the whole body of theology, wherein religion, is more completely summed up, than in Melancthon's Common-place Book; all the Fathers, all the compilers of sentences, put together, are not to be compared with this book. `Tis, after the Scriptures, the most perfect of works. Melancthon is a better logician than myself; he argues better. My superiority lies rather in the rhetorical way. If the printers would take my advice, they would print those of my books which set forth doctrine,—as my commentaries on Deuteronomy, on Galatians, and the sermons on the four books of St John. My other writings scarce serve better purpose than to mark the progress of the revelation of the gospel.
Christ (Luke viii.) says, "Unto you it is given to know the mysteries of the kingdom of God." Here a man might ask, What mystery is that? If a mystery, why do you preach it?
Whereunto I answer: A mystery is a thing hidden and secret; the mysteries of the kingdom of God are such things as lie hidden in the kingdom of God; but he that knows Christ aright, knows what God's kingdom is, and what therein is to be found. They are mysteries, because secret and hidden from human sense and reason, when the Holy Ghost does not reveal them; for though many hear of them, they neither conceive nor understand them. There are now many among us who preach of Christ, and hear much spoken of him, as that he gave himself to death for us, but this lies only upon the tongue, and not in the heart; for they neither believe it, nor are sensible of it; as St Paul says: "The natural man perceiveth not the things of the Spirit of God."
Those on whom the Spirit of God falls, not only hear and see it, but also receive it within their hearts and believe, and therefore it is no mystery or secret to them.
`Twas a special gift of God that speech was given to mankind; for through the Word, and not by force, wisdom governs. Through the Word people are taught and comforted, and thereby all sorrow is made light, especially in cases of the conscience. Therefore God