Chapter 1 — 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, in which 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 follows. All things that have been and now are in the world, also how it now goes and stands 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 does 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 defends 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 has been so long kept and preserved, for the devil and the world are great enemies unto it. The devil doubtless has 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 has 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-thirties 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; no, 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 of it 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 teaches of Faith, Hope, and Love far otherwise than by human reason and understanding can be comprehended. And in times of troubles and vexations, it teaches how these virtues should light and shine; it teaches, 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 in it very friendly and familiarly pictured unto us. From hence St. Peter said, "Grow up in the knowledge of Christ;" and Christ himself also teaches that we should learn to know him only out of the Scriptures, where he said, "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 in it, 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 of it; no, not although we diligently read and heard the same. The Holy Ghost must be the only master and tutor to teach us in it, 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 layes 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 layes a good foundation, and is a substantial Text-man, that is, he that is well grounded in the Text, the same has whereupon he surely may keep footing, and runnes 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 you shall 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 said, "All the creatures of God are good, if they be received with thanksgiving." This text showes that what God has 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 often is done to the Holy Scriptures; for the good Fathers, as Ambrose, Basil, and Gregory, have often 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 remaines, flourishes, and be taught, then all is safe. She is the head and empress of all faculties and arts. If Divinity falles, then whatsoever remaines 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 in it. 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 you oughtest to do in your 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 leaves all hanging in frivolous and idle sort.

True and upright Divinity consistes in the practice, use, and exercise; her foundation is Christ; she takes 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 lives an honest and civil kind of life, the same is an upright Christian, and he is well and safe;" but they are in it far deceived; for this is the truth indeed, "Whoso feares God and trustes 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 acknowledges his sins, and said, "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; no, 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 has revealed it to the poor contemned simple people, as our Saviour Christ witnesseth, where he said, "I thank you, O Father, Lord of heaven and earth, because you have hid these things from the wise and prudent, and have revealed them unto babes," etc.; from whence St. Gregory says well and rightly, that the Holy Scripture is like a water, in which an "elephant swimmes, but a little sheep goes in it upon his feet."

I remember a Fable, said Luther, which fittes very well for these times, and for this purpose, discoursed of before. A Lion, said he, making a great feast, invited all the beasts to it, 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 goes 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 has need of two hundred Ministers where one Lawyer is sufficient. My most gracious Lord, said Luther, the Prince Elector of Saxony, has 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 has his eyes blinded, and sees not who runnes 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 in it; 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 in it 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 holdes 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 workes the same; you also separate by it the Ministers that baptize from God who commandes it; and you think that the Holy Ghost is given and workes without the Word; which Word, you say, is an external sign and mark that findes the Spirit, which already and before possesseth the heart. Insomuch, according to your falsities, that if the Word findes 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 speakes it, but according as people do entertain and receive it. You will only grant that such is God's Word which purifies and bringes peace and life; but seeing it workes 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 signifies and presentes something; you measure the use of it only according to the matter, like as a human creature speakes for himself; you will not yield that God's Word is an instrument through which the Holy Ghost workes and accomplishes his work, and prepares 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 sees and feeles that the external Word and preaching in the Church does him great prejudice, therefore he rages and workes 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 produces fruit or not, is nevertheless God's strength, which saves all that believe on it. And again, it will also judge the ungodly, as St. John said 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 workes and finishes 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 preaches, that reproves, that absolves, comfortes, etc., and that the Holy Ghost workes; you say, likewise, the Minister baptiseth, absolves, and administeres the sacraments, but it is God that cleanseth the hearts, and forgives sins, etc. Oh, no," said Luther, "but I conclude thus: God himself preaches, threatenes, reproves, affrightes, comfortes, absolves, administeres the sacraments, etc. As our Saviour Christ said, 'Whoso heares you, heares 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 speakes 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 said. God speakes 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 workes, 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 produces not fruit everywhere alike, but workes 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 blowes where it listes," as Christ said; 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 to it as sometimes I have, then should I account myself the most blessed man on earth. But the loving Apostle St. Paul failed also of it, 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 bringes not always fruit? Truly this art of determining and knowing the Word hath been in great danger from the beginning of the world, and has endured much: few people there are that can hit it, except God, through his Holy Spirit, teaches 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 said, "I hate them that imagine evil things, but your law do I love," and will show with it 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 electes from hearts, to whom he reveales his Word, and therewithal he gives them mouths to speak it; preserves and maintaines 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, has 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 you wouldest have done to yourself, the same you oughtest also to do to another." For God presseth upon that point, and said, "Such measure as you metest, the same shall be measured to you again." With this measuring-line, or measure, has God marked the whole world. They that live and do thereafter, well it is with them, for God does 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 dwelles God

Upon these words of Christ, "If a man loves 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 keepes his Word he will dwell. Isaiah calls 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 said, "He that keepes 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 with it 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 said 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 remaines living and unburned, his Doctrine is right." Then Matthias de Vai leaped presently upon one of the barrels and sat himself down on it; but the Papist Priest would not up to the other barrel, but slunk away. Then the Friar said, "Now I see and know that the Faith and Doctrine of Matthias de Vai is the right, and that our Papistical Religion is false." And thereupon he punished and fined the Papist, with his assistants, for wronging De Vai, in four thousand Hungarian ducats, and compelled him for a certain time to maintain one hundred soldiers at his own charge; but he licensed Matthias de Vai openly to preach the Gospel. The Friar himself, recanting his religion, was converted and became a Protestant; whereupon Luther said, Never yet would any Papist burn for religion, but our people go with joy to the fire, as heretofore has been well seen on the holy Martyrs.

By what God preserves his Word

God will keep his Word, said Luther, through the writing-pen upon earth; the Divines are the heads or quills of the pens, but the Lawyers are the stumps. If, now, the world will not keep the heads and quills—that is, if they will not hear the Divines—then they must keep the stumps—that is, they must hear the Lawyers, who will teach them manners.

That in Causes of Religion we must not judge according to human Wisdom, but according to God's Word

When the Pope and Emperor, said Luther, cited me to appear at Worms, Anno Domini 1521, at the Imperial Assembly, they pressed and earnestly advised me to refer the determining of my cause to his Imperial Majesty; but I answered the three spiritual Electors, Maintz, Tryer, and Cologne, and said, "I will rather surrender up to his Majesty his letters of safe-conduct which he has given me than to put this cause to the determining of any human creature whatsoever." Whereupon my master, the Prince Elector of Saxony, said also unto them, "Truly no man could offer more." But as they still insisted and urged me touching that point, I said, I did not dare to presume, without great danger of running myself into God's wrath, and of the loss of my soul's health, to refer this Cause, which is none of mine, but God's Cause, to the censure of earthly counsel; for the same, before all ages, has been had in consultation, hath been determined, censured, concluded, and confirmed by the great Council in Heaven, to be and remain the infallible, most certain and true Word of the High Majesty of God; and therefore altogether needless, yea, most presumptuous now it were, either to receive or to deliver it to the determination and censure of human and natural sense, wit, and wisdom, which is subject to nothing more than to error, especially in and concerning God's Word and divine matters. And I told them flat and plain, I would rather expose myself to endure all the torments that this world, flesh, and the devil were able to devise and prepare than to give my consent to it.

That in former Times it was dangerous studying the Holy Scriptures

In times past, as also in part of our time, said Luther, it was dangerous studying, when divinity and all good arts were contemned; and when fine, expert, and prompt wits were plagued with sophistry. Aristotle, the Heathen, was held in such repute and honour, that whoso undervalued or contradicted him was held, at Cologne, for the greatest heretic; whereas they themselves understood not Aristotle. The Sophists did much more darken Aristotle than illustrate him; like as that Friar did, who wasted two whole hours in a sermon about Christ's Passion, and concerning this question: Utrùm quantitas realiter distincta sit à substantia—whether the quantity in itself were divided from the substance? He showed this example, and said, "My head might well creep through, but the bigness of my head could not;" so much so that, like an idiot, he divided the head from the bigness of it. A silly grammarian might easily have solved the same, and said, The bigness of the head, that is, the big or great head.

With such and the like fopperies were petty brains troubled, said Luther, and were instructed neither in good arts nor in divinity. Antipho, Chusa, Bovillus, and others were likewise miserably molested and plagued about bringing a thing which was round into four square, and to compare a straight line with a crooked. But we, God be praised, have now happy times; and it were to be wished that the youth made good use of it, and spent their studying diligently in such arts as at this time are green, and flourish.

That the Jews have better Teachers and Writers of the Holy Scriptures than the Gentiles

When I read in the Psalter, said Luther, I do much admire that David had such a spirit. Oh, what high enlightened people were among the Jews! This David was a married man; he was a king, a soldier, and a preacher; he was busy in temporal affairs, yet nevertheless he wrote such an excellent surpassing book. The New Testament was written also by men that were Jews, and the Apostles themselves were Jews: God would signify thereby that we should adore his Word, we should preciously esteem thereof, reverence, and love the same. We Gentiles have no book that rules in the Church, therefore we are not comparable to the Jews; from hence it is that St. Paul makes a very fine distinction or difference between Sarah and Hagar, and the two sons, Isaac and Ishmael. Hagar was also a wife, but nothing near like Sarah; therefore it is a great pride, presumption, and wilfulness of the Pope, in that he, being but a human creature, will presume, without Scripture, to set himself against the Scripture, and will exalt himself above the same.

Of Luther's Complaint of the Multitude of Books

The multitude of books, said Luther, is much to be lamented; no measure nor end is held in writing; every one will write books; some out of ambition to purchase praise by it, and to raise them names; others for the sake of lucre and gain, and by that means further much evil. Therefore the Bible, by so many comments and books, will be buried and obscured, so that the Text will be nothing regarded. I could wish that all my books were buried nine ells deep in the ground, for evil example's sake, in that every one will imitate me with writing many books, by it to purchase praise. But Christ died not for the sake of our ambition and vain-glory, but he died only to the end that his name might be sanctified.

That God's Word will not be truly understood without Trials and Temptations

I, said Luther, did not learn my divinity at one only time, but I was constrained to search deeper and deeper, to which my temptations brought me; for no man, without trials and temptations, can attain to the true understanding of the Holy Scriptures. St. Paul had a devil that beat him with fists, and with temptations drove him diligently to study the Holy Scripture. I, said Luther, had cleaving and hanging on my neck the Pope, the Universities, all the deep-learned, and with them the devil himself; these hunted me into the Bible, where I diligently read, and by it, God be praised, at length I attained to the true understanding of the same. Without such a devil, we are but only speculators of divinity, and according to our vain reasoning we dream that so-and-so it must be, as the Monks and Friars in monasteries do. The Holy Scripture of itself is certain and true enough; but God grant me the grace that I may catch hold on the right use of it; for when Satan disputes with me in this sort, namely, whether God be gracious unto me or no? then I must not meet him with this text: "Whoso loves God with all his heart, with all his soul, and with all his strength, the same shall inherit the kingdom of God;" for then the devil presently objectes, and hittes me in the tees, and saith, "You have not loved God with all your heart," etc., which, indeed, is true, and my own conscience in it witnesseth against me; but at such a time I must arm myself and encounter him with this text, namely: "That Jesus Christ died for me, and through him I have a gracious God and Father; Christ has made an atonement for me," as St. Paul said, "He is of God given unto us for wisdom, for righteousness, for holiness, and for redemption."

Tyrants, sectaries, seducers, and heretics do nothing else but drive us into the Bible, to make us read more diligently in it, and with more fervency to sharpen our prayers.

Of the Advice of the Bishop of Salzburg, how to qualify the Controversy between the Protestants and Papists, propounded to Luther shortly before his Death; touching which, Luther discoursed as followeth:

At the Imperial Assembly at Augsburg, in the year 1530, the Bishop of Salzburg said unto me, "Four ways and means there are to make a reconciliation or union between us and you Protestants. One is, that ye yield unto us. To that you say you cannot. The second is, that we yield unto you; but that we will not do. The third is, that the one party, by force, should be compelled to yield to the other; but thereupon a great combustion and tumult might be raised. Therefore the fourth way or means were to be applauded and used, namely, that now being here assembled together, the one party should strive to thrust out the other, and that party which shall have the advantage, and be the stronger, the same should put the other party into a bag and expel them." Whereupon I, said Luther, answered him and said, "This, indeed, were a very substantial course to settle unity and peace, wonderful wisely considered of, found out and expounded by such a holy and Christian-like Bishop as you are." And thereupon I took letters out of my pocket, which shortly before I had received from Rome, and gave the same to the Bishop to read, which letter related a pretty passage that fell out there five weeks before, between some Cardinals and the Pope's Fool, written as follows:—

The said Cardinals had been in serious consultation how, and by what means, the Protestants in Germany might be convinced touching their error, and suppressed; but they saw the difficulty of it, in that the Protestants, in their books and writings, powerfully against the Papists, cited the sacred Scripture, and especially they opposed and withstood them with the doctrine of St. Paul, which were great blocks in the Papists' way, so much so that they found it a business not so easily to be accomplished. Then said the Fool unto the Cardinals, "I know how to give you herein an advice, whereby you easily may be rid and quitted of St. Paul, that his doctrines shall not be approved of; as thus: The Pope," said the Fool, "hath power to make Saints; therefore let St. Paul be taken out of the number of the Apostles, and preferred to be a Saint, as then his dicta, or sayings, which are against you, shall no more be held for apostolical." "This and your proposition," said Luther to the Bishop, "are of equal value."