Library · Table Talk (selections)
Part 4
Table Talk (selections) · Martin Luther
Ferdinand, Prince Elector of Saxony, used to say he had well discerned that nothing could be propounded by human reason and understanding, were it never so wise, cunning, or sharp, but that a man, even out of the selfsame proposition, might be able to confute and overthrow it; but God's Word only stood fast and sure, like a mighty wall which neither can be battered nor beaten down.
Which are the best Preachers and the best Hearers.
I, said Luther, esteem those to be the best Preachers which teach the common people and youth most plainly and simply, without subtlety, screwed words, or enlargements. Christ taught the people by plain and simple parables. In like manner, those are the best Hearers that willingly do hear and believe God's Word simply and plainly, and although they be weak in faith, yet so long as they doubt not of the doctrine they are to be holpen forward; for God can and will bear with weakness if it be but acknowledged, and that we creep again to the Cross and pray to God for grace, and amend ourselves.
David saith, "I hate them that imagine evil things, but thy law do I love," and will show therewith that we ought diligently to regard the strength of the Word of God, and not to contemn it, as the enthusiasts do, for God will deal with us by such means, and by the same will also work in us. Therefore the ancient Fathers say well touching this point, namely, that we ought not to look to the person baptizing or ministering the Sacrament, but we must look to God's Word.
Our Lord God electeth from hearts, to whom he revealeth his Word, and therewithal he giveth them mouths to speak it; preserveth and maintaineth it, not by sword, but through his Divine Power.
That we ought to direct all our Actions and Lives according to God's Word.
God, said Luther, hath his measuring-lines, and his canons, which are called the Ten Commandments; they are written in our flesh and blood. The contents of them is: "What thou wouldest have done to thyself, the same thou oughtest also to do to another." For God presseth upon that point, and saith, "Such measure as thou metest, the same shall be measured to thee again." With this measuring- line, or measure, hath God marked the whole world. They that live and do thereafter, well it is with them, for God doth richly reward them in this life; and a Turk or a Heathen may as well be partaker of such rewards as a Christian.
Where God's Word is loved, there dwelleth God.
Upon these words of Christ, "If a man loveth me, he will keep my Word, and my Father will love him, and we will come unto him, and make our abode with him," I say thus, said Luther: Heaven and earth, the castles and palaces of all Emperors, Kings, and Princes, are no way sufficient to make a dwelling-place for God; yet, in a silly human creature that keepeth his Word he will dwell. Isaiah calleth heaven his "seat," and earth his "footstool," but not his dwelling; therefore, when we long to seek after God, we shall be sure to find him with them that hear and keep his Word, as Christ saith, "He that keepeth my Word, I will come and dwell with him."
A man could not speak more simply and childishly than Christ spake, and yet he confounded therewith all the wisdom of the worldly-wise. To speak in such a manner, said Luther, is not in sublimi, sed humili genere: if I should teach a child, I would teach him in this sort: "He that loves me, will keep my Word." Here we see that Christ saith not, Abstain from flesh, from marrying, from housekeeping, etc., as the Papists teach, for that were even to invite the devil and all his fellows to a feast.
That true and upright Christians are ready to suffer Death and all manner of Torments for the Gospel's sake, but Hypocrites do shun the Cross.
Not long since, said Luther, I invited to my table, at Wittemberg, an Hungarian Divine, named Matthias de Vai, who told me that, as he came first to be a Preacher in Hungary, he chanced to fall out with a Papistical Priest. Now, he was complained of by that Priest to a Friar that was brother to the Vaivoda, or Governor of Buda, and they were both summoned to appear before him. The one much accusing the other, insomuch that the Friar could not reconcile nor take up the controversy between them, at last, and after long debate, the Friar said, "I know a way soon to discover the truth of this cause," and commanded that two barrels of gunpowder should be set in the midst of the market-place at Buda, and said unto the parties, "He that will maintain his Doctrine to be right, and the true Word of God, let him sit upon one of these barrels, and I will give fire unto it, and he that remaineth living and unburned, his Doctrine is right." Then Matthias de Vai leaped presently upon one of the barrels and sat himself down thereon; but the Papist Priest would not up to the other barrel, but slunk away. Then the Friar said, "Now I see and know that the Faith and Doctrine of Matthias de Vai is the right, and that our Papistical Religion is false." And thereupon he punished and fined the Papist, with his assistants, for wronging De Vai, in four thousand Hungarian ducats, and compelled him for a certain time to maintain one hundred soldiers at his own charge; but he licensed Matthias de Vai openly to preach the Gospel. The Friar himself, recanting his religion, was converted and became a Protestant; whereupon Luther said, Never yet would any Papist burn for religion, but our people go with joy to the fire, as heretofore hath been well seen on the holy Martyrs.
By what God preserveth his Word.
God will keep his Word, said Luther, through the writing-pen upon earth; the Divines are the heads or quills of the pens, but the Lawyers are the stumps. If, now, the world will not keep the heads and quills-that is, if they will not hear the Divines-then they must keep the stumps-that is, they must hear the Lawyers, who will teach them manners.
That in Causes of Religion we must not judge according to human Wisdom, but according to God's Word.
When the Pope and Emperor, said Luther, cited me to appear at Worms, Anno Domini 1521, at the Imperial Assembly, they pressed and earnestly advised me to refer the determining of my cause to his Imperial Majesty; but I answered the three spiritual Electors, Maintz, Tryer, and Cologne, and said, "I will rather surrender up to his Majesty his letters of safe-conduct which he hath given me than to put this cause to the determining of any human creature whatsoever." Whereupon my master, the Prince Elector of Saxony, said also unto them, "Truly no man could offer more." But as they still insisted and urged me touching that point, I said, I did not dare to presume, without great danger of running myself into God's wrath, and of the loss of my soul's health, to refer this Cause, which is none of mine, but God's Cause, to the censure of earthly counsel; for the same, before all ages, hath been had in consultation, hath been determined, censured, concluded, and confirmed by the great Council in Heaven, to be and remain the infallible, most certain and true Word of the High Majesty of God; and therefore altogether needless, yea, most presumptuous now it were, either to receive or to deliver it to the determination and censure of human and natural sense, wit, and wisdom, which is subject to nothing more than to error, especially in and concerning God's Word and divine matters. And I told them flat and plain, I would rather expose myself to endure all the torments that this world, flesh, and the devil were able to devise and prepare than to give my consent thereunto.
That in former Times it was dangerous studying the Holy Scriptures.
In times past, as also in part of our time, said Luther, it was dangerous studying, when divinity and all good arts were contemned; and when fine, expert, and prompt wits were plagued with sophistry. Aristotle, the Heathen, was held in such repute and honour, that whoso undervalued or contradicted him was held, at Cologne, for the greatest heretic; whereas they themselves understood not Aristotle. The Sophists did much more darken Aristotle than illustrate him; like as that Friar did, who wasted two whole hours in a sermon about Christ's Passion, and concerning this question: Utrum quantitas realiter distincta sit a substantia-whether the quantity in itself were divided from the substance? He showed this example, and said, "My head might well creep through, but the bigness of my head could not;" insomuch that, like an idiot, he divided the head from the bigness thereof. A silly grammarian might easily have solved the same, and said, The bigness of the head, that is, the big or great head.
With such and the like fopperies were petty brains troubled, said Luther, and were instructed neither in good arts nor in divinity. Antipho, Chusa, Bovillus, and others were likewise miserably molested and plagued about bringing a thing which was round into four square, and to compare a straight line with a crooked. But we, God be praised, have now happy times; and it were to be wished that the youth made good use thereof, and spent their studying diligently in such arts as at this time are green, and flourish.
That the Jews have better Teachers and Writers of the Holy Scriptures than the Gentiles.
When I read in the Psalter, said Luther, I do much admire that David had such a spirit. Oh, what high enlightened people were among the Jews! This David was a married man; he was a king, a soldier, and a preacher; he was busy in temporal affairs, yet nevertheless he wrote such an excellent surpassing book. The New Testament was written also by men that were Jews, and the Apostles themselves were Jews: God would signify thereby that we should adore his Word, we should preciously esteem thereof, reverence, and love the same. We Gentiles have no book that ruleth in the Church, therefore we are not comparable to the Jews; from hence it is that St. Paul maketh a very fine distinction or difference between Sarah and Hagar, and the two sons, Isaac and Ishmael. Hagar was also a wife, but nothing near like Sarah; therefore it is a great pride, presumption, and wilfulness of the Pope, in that he, being but a human creature, will presume, without Scripture, to set himself against the Scripture, and will exalt himself above the same.
Of Luther's Complaint of the Multitude of Books.
The multitude of books, said Luther, is much to be lamented; no measure nor end is held in writing; every one will write books; some out of ambition to purchase praise thereby, and to raise them names; others for the sake of lucre and gain, and by that means further much evil. Therefore the Bible, by so many comments and books, will be buried and obscured, so that the Text will be nothing regarded. I could wish that all my books were buried nine ells deep in the ground, for evil example's sake, in that every one will imitate me with writing many books, thereby to purchase praise. But Christ died not for the sake of our ambition and vain-glory, but he died only to the end that his name might be sanctified.
That God's Word will not be truly understood without Trials and Temptations.
I, said Luther, did not learn my divinity at one only time, but I was constrained to search deeper and deeper, to which my temptations brought me; for no man, without trials and temptations, can attain to the true understanding of the Holy Scriptures. St. Paul had a devil that beat him with fists, and with temptations drove him diligently to study the Holy Scripture. I, said Luther, had cleaving and hanging on my neck the Pope, the Universities, all the deep-learned, and with them the devil himself; these hunted me into the Bible, where I diligently read, and thereby, God be praised, at length I attained to the true understanding of the same. Without such a devil, we are but only speculators of divinity, and according to our vain reasoning we dream that so-and-so it must be, as the Monks and Friars in monasteries do. The Holy Scripture of itself is certain and true enough; but God grant me the grace that I may catch hold on the right use thereof; for when Satan disputeth with me in this sort, namely, whether God be gracious unto me or no? then I must not meet him with this text: "Whoso loveth God with all his heart, with all his soul, and with all his strength, the same shall inherit the kingdom of God;" for then the devil presently objecteth, and hitteth me in the teeth, and saith, "Thou hast not loved God with all thy heart," etc., which, indeed, is true, and my own conscience therein witnesseth against me; but at such a time I must arm myself and encounter him with this text, namely: "That Jesus Christ died for me, and through him I have a gracious God and Father; Christ hath made an atonement for me," as St. Paul saith, "He is of God given unto us for wisdom, for righteousness, for holiness, and for redemption."
Tyrants, sectaries, seducers, and heretics do nothing else but drive us into the Bible, to make us read more diligently therein, and with more fervency to sharpen our prayers.
Of the Advice of the Bishop of Salzburg, how to qualify the Controversy between the Protestants and Papists, propounded to Luther shortly before his Death; touching which, Luther discoursed as followeth:
At the Imperial Assembly at Augsburg, in the year 1530, the Bishop of Salzburg said unto me, "Four ways and means there are to make a reconciliation or union between us and you Protestants. One is, that ye yield unto us. To that you say you cannot. The second is, that we yield unto you; but that we will not do. The third is, that the one party, by force, should be compelled to yield to the other; but thereupon a great combustion and tumult might be raised. Therefore the fourth way or means were to be applauded and used, namely, that now being here assembled together, the one party should strive to thrust out the other, and that party which shall have the advantage, and be the stronger, the same should put the other party into a bag and expel them." Whereupon I, said Luther, answered him and said, "This, indeed, were a very substantial course to settle unity and peace, wonderful wisely considered of, found out and expounded by such a holy and Christian-like Bishop as you are." And thereupon I took letters out of my pocket, which shortly before I had received from Rome, and gave the same to the Bishop to read, which letter related a pretty passage that fell out there five weeks before, between some Cardinals and the Pope's Fool, written as followeth:-
The said Cardinals had been in serious consultation how, and by what means, the Protestants in Germany might be convinced touching their error, and suppressed; but they saw the difficulty of it, in that the Protestants, in their books and writings, powerfully against the Papists, cited the sacred Scripture, and especially they opposed and withstood them with the doctrine of St. Paul, which were great blocks in the Papists' way, insomuch that they found it a business not so easily to be accomplished. Then said the Fool unto the Cardinals, "I know how to give you herein an advice, whereby you easily may be rid and quitted of St. Paul, that his doctrines shall not be approved of; as thus: The Pope," said the Fool, "hath power to make Saints; therefore let St. Paul be taken out of the number of the Apostles, and preferred to be a Saint, as then his dicta, or sayings, which are against you, shall no more be held for apostolical." "This and your proposition," said Luther to the Bishop, "are of equal value."
OF GOD'S WORKS.