OF GOD’S WORD

OF GOD’S WORD.

Of the Word of God; or the Holy Scriptures contained in the Bible.

The Bible, or Holy Scripture, said Luther, is like a fair and spacious orchard, wherein all sorts of trees do grow, from which we may pluck divers kinds of fruits; for in the Bible we have rich and precious comforts, learnings, admonitions, warnings, promises, and threatenings, etc.  There is not a tree in this orchard on which I have not knocked, and have shaken at least a couple of apples or pears from the same.

Proofs that the Bible is the Word of God.

That the Bible is the Word of God, said Luther, the same I prove as followeth.  All things that have been and now are in the world, also how it now goeth and standeth in the world, the same was written altogether particularly at the beginning, in the First Book of Moses concerning the Creation.  And even as God made and created it, even so it was, even so it is, and even so doth it stand to this present day.  And although King Alexander the Great, the kingdom of Egypt, the empire of Babel, the Persian, Grecian, and Roman Monarchs, the Emperors Julius and Augustus, most fiercely did rage and swell against this Book, utterly to suppress and destroy the same, yet notwithstanding, they could prevail nothing; they are all gone and vanished; but this Book, from time to time, hath remained, and will remain unremoved, in full and ample manner, as it was written at the first.  But who kept and preserved it from such great and raging power; or, Who defendeth it still?  Truly, said Luther, no human creature, but only and alone God himself, who is the right Master thereof; and it is a great wonder that it hath been so long kept and preserved, for the devil and the world are great enemies unto it.  The devil doubtless hath destroyed many good books in the Church, as he hath rooted out and slain many saints, concerning whom we have now no knowledge.  But, no thanks unto him, the Bible he was fain to leave unmeddled with.  In like manner Baptism, the Sacrament, and the Office of Preaching have remained among us against the power of many tyrants and heretics that have opposed the same.  These our Lord God hath kept and maintained by his special strength.  Homer, Virgil, and suchlike are profitable and ancient books; but, in comparison of the Bible, they are nothing to be regarded.

By whom and at what Times the Bible was translated.

Two hundred and forty-one years before the humanity of Christ, the Five Books of Moses, and the Prophets, were translated out of the Hebrew into the Greek tongue by the Septuagint Interpreters, the seventy doctors or learned men then at Jerusalem, in the time of Eleazar the High-priest, at the request of Ptolemeus Philadelphus, King of Egypt, which King allowed great charges and expenses for the translating of the same.

Then, one hundred and twenty-four years after the birth of Christ, his death and passion, the Old Testament was translated out of Hebrew into Greek by a Jew, named Aquila (being converted to the Christian faith), in the time of Hadrian the Emperor.

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

In the three-and-thirtieth year after Theodosius, it was translated by Symmachus, under the Emperor Severus.

Eight years after Symmachus, the Bible was also translated by one whose name is unknown, and the same is called the Fifth Translation.

Afterwards the Bible was translated by Hieronymus (who first amended and corrected the Seventy Interpreters) out of Hebrew into the Latin tongue, which translation we use to this day in the Church.  And truly, said Luther, he did enough for one man.  Nulla enim privata persona tantum efficere potuisset.  But he had not done amiss if he had taken one or two learned men to his translation besides himself, for then the Holy Ghost would more powerfully have been discerned, according to Christ’s saying, “Where two or three be gathered together in my name, there will I be in the midst of them.”  And, indeed, said Luther, translators or interpreters ought not to be alone, for good and apt words do not always fall to one single man.  And so long as the Bible was in the Church of the Gentiles, it was never yet in such perfection, that it could have been read so exactly and significantly without stop, as we have prepared the same here at Wittemberg, and, God be praised, have translated it out of Hebrew into the High German tongue.

Of the Differences between the Bible and other Books.

The Holy Scripture, or the Bible, said Luther, is full of divine gifts and virtues.  The books of the Heathen taught nothing of Faith, Hope, and Love; nay, they knew nothing at all of the same; their books aimed only at that which was present, at that which, with natural wit and understanding, a human creature was able to comprehend and take hold of; but to trust in God and hope in the Lord, nothing was written thereof in their books.  In the Psalms and in Job we may see and find how those two books do treat and handle of Faith, of Hope, of Patience, and Prayer.

To be short, the Holy Scripture, said Luther, is the best and highest book of God, full of comfort in all manner of trials and temptations; for it teacheth of Faith, Hope, and Love far otherwise than by human reason and understanding can be comprehended.  And in times of troubles and vexations, it teacheth how these virtues should light and shine; it teacheth, also, that after this poor and miserable life there is another which is eternal and everlasting.

What we ought chiefly to seek for in the Bible, and how we ought to study and learn the Holy Scriptures.

The chief lesson and study in Divinity, said Luther, is well and rightly to learn to know Christ, for he is therein very friendly and familiarly pictured unto us.  From hence St. Peter saith, “Grow up in the knowledge of Christ;” and Christ himself also teacheth that we should learn to know him only out of the Scriptures, where he saith, “Search the Scriptures, for they do testify of me.”

We ought not, said Luther, to measure, censure, and understand the Scriptures according to our own natural sense and reason, but we ought diligently by prayer to meditate therein, and to search after the same.  The devil and temptations also do give occasion unto us somewhat to learn and understand the Scriptures by experience and practice.  Without trials and temptations we should never understand anything thereof; no, not although we diligently read and heard the same.  The Holy Ghost must be the only master and tutor to teach us therein, and let youth and scholars not be ashamed to learn of this tutor.  When I find myself in temptation, then I quickly lay hold and fasten on some text in the Bible which Christ Jesus layeth before me, namely, that he died for me, from whence I have and receive comfort.

That we should diligently read the Texts of the Bible, and stay ourselves upon it as the only true Foundation.

Whoso layeth a good foundation, and is a substantial Text-man, that is, he that is well grounded in the Text, the same hath whereupon he surely may keep footing, and runneth not lightly into error.  And truly, said Luther, the same is most necessary for a Divine; for with the texts and grounds of the Holy Scriptures I dazzled, astonished, and overcame all my adversaries; for they approach dreamingly and lazily; they teach and write according to their natural sense, reason, and understanding, and they think the Holy Scripture is a slight and a simple thing; like the Pharisee, who thought a business soon done when our Saviour Christ said unto him, “Do that, and thou shalt live.”  The sectaries and seducing spirits understand nothing in the Scriptures; but with their fickle, inconstant, and uncertain books which they have devised, they run themselves into error.

Whoso is armed with the Text, the same is a right pastor; and my best advice and counsel is, said Luther, that we draw water out of the true fountain, that is, diligently to read in the Bible.  He is a learned Divine that is well grounded in the Text; for one text and sentence out of the Bible is of far more esteem and value than many writings and glosses, which neither are strong, sound, nor armour of proof.  As when I have that text before me of St. Paul, where he saith, “All the creatures of God are good, if they be received with thanksgiving.”  This text showeth that what God hath made is good.  Now, eating, drinking, marrying, etc., are of God’s making, therefore they are good.  But the glosses of the Primitive Fathers are against this text, for St. Bernard, Basil, Dominicus, Hieronymus, and others have written far otherwise of the same.  But I prefer the Text before them all, and it is far more to be esteemed of than all their glosses; yet, notwithstanding, in Popedom the glosses of the Fathers were of higher regard than the bright and clear text of the Bible, through which great wrong oftentimes is done to the Holy Scriptures; for the good Fathers, as Ambrose, Basil, and Gregory, have ofttimes written very cold things touching the Divine word.

That the Bible is the Head of all Arts.

Let us not lose the Bible, said Luther, but with all diligence and in God’s fear read and preach the same; for if that remaineth, flourisheth, and be taught, then all is safe.  She is the head and empress of all faculties and arts.  If Divinity falleth, then whatsoever remaineth besides is nothing worth.

Of the Art of the School Divines in the Bible.

The art of the School Divines, said Luther, with their speculations in the Holy Scriptures, are merely vain and human reasonings, spun out of their own natural wit and understanding, of which I have read much in Bonaventura, but he had almost made me deaf.  I fain would have learned and understood out of that book how God and my sinful soul had been reconciled together; but of that there was nothing to be found therein.  They talk much of the union of the will and understanding, but all is mere phantasy and folly.  The right and true speculation is this: “Believe in Christ; do what thou oughtest to do in thy vocation,” etc.  This is the only practice in Divinity.  Also, Mystica Theologia Dionysii is a mere fable, and a lie, like to Plato’s Fables.  Omnia sunt non ens, et omnia sunt ens—All is something, and all is nothing; and so he leaveth all hanging in frivolous and idle sort.

True and upright Divinity consisteth in the practice, use, and exercise; her foundation is Christ; she taketh hold by faith on his passion, death, and resurrection.  All those, said Luther, that concur not with us, and have not this doctrine before their eyes, the same do feign unto themselves but only a speculated Divinity, according to their carnal sense and reason, and according as they use to censure in temporal causes; for no man can divert them from these opinions, namely, “Whoso doth good works, and liveth an honest and civil kind of life, the same is an upright Christian, and he is well and safe;” but they are therein far deceived; for this is the truth indeed, “Whoso feareth God and trusteth in him, the same most surely will be well and safe at last.”

Therefore, said Luther, these speculating Divines belong directly to the devil in hell.  They follow their own opinions, and what with their five senses they are able to comprehend; and such is also Origen’s divinity.  But David is of another mind; he acknowledgeth his sins, and saith, “Miserere mei Domini,” God be merciful to me a sinner.  At the hands of these sophisticated Divines, God can scarcely obtain that he is God alone; much less can he find this favour of them, that they should allow only him to be good and just; nay, very hardly will they yield that he is an immortal God.

The Depths of the Bible.

The wise of the world, and the great ones, said Luther, understand not God’s Word; but God hath revealed it to the poor contemned simple people, as our Saviour Christ witnesseth, where he saith, “I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes,” etc.; from whence St. Gregory says well and rightly, that the Holy Scripture is like a water, wherein an “elephant swimmeth, but a little sheep goeth therein upon his feet.”

I remember a Fable, said Luther, which fitteth very well for these times, and for this purpose, discoursed of before.  A Lion, said he, making a great feast, invited all the beasts thereunto, and with them also he invited swine.  Now, as all manner and sorts of dainties were brought and set before the guests, the swine demanded if Brewer’s grains might be had for them.  Even so, in these days it is with our Epicures; we Preachers bring and set before them in the Church the most dainty and costly dishes, as Everlasting Salvation, Remission of Sins, and God’s Grace; but they, like swine, cast up their snouts, and root after Dollars, Crowns, and Ducats; and, indeed, said Luther, “what should a cow do with nutmegs?”  She would rather content herself with oat-straw.