volume 4

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Notes on Luther's Table Talk1

But this will be your glory and inexpugnable, if you cleave in truth and practice to God's holy service, worship and religion: that religion and faith of the Lord Jesus Christ, which is pure and undefiled before God even the Father, which is to visit the fatherless and widows in their affliction, and to keep yourselves unspotted from the world. James i. 27.

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.

The art of the School divines (said Luther) with their speculations in the Holy Scriptures, are merely vain and human cogitations, spun out of their own natural wit and understanding. They talk much of the union of the will and understanding, but all is mere fantasy and fondness. The right and true speculation (said Luther) is this, Believe in Christ; do what thou oughtest to do in thy vocation, &c. 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.

The Pope usurpeth and taketh to himself the power to expound and to construe the Scriptures according to his pleasure. What he saith, must stand and be spoken as from heaven. Therefore let us love and preciously value the divine word, that thereby we may be able to resist the Devil and his swarm.

Bullinger said once in my hearing (said Luther) that he was earnest against the Anabaptists, as contemners of God's word, and also against those which attributed too much to the literal word, for (said he) such do sin against God and his almighty power; as the Jews did in naming the ark, God. But, (said he) whoso holdeth a mean between both, the same is taught what is the right use of the word and sacraments. Whereupon (said Luther) I answered him and said; Bullinger, you err, you know neither yourself, nor what you hold; I mark well your tricks and fallacies: Zuinglius and Œcolampadius likewise proceeded too far in the 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 you cut in sunder and separate the word and the spirit, &c.

I, (said Luther), do not hold that children are without faith when they are baptized; for inasmuch as they are brought to Christ by his command, and that the Church prayeth for them; therefore, without all doubt, faith is given unto them, although with our natural sense and reason we neither see nor understand it.

This argument (said Luther), concludeth so much as nothing; for, although they had been angels from heaven, yet that troubleth me nothing at all; we are now dealing about God's word, and with the truth of the Gospel, that is a matter of far greater weight to have the same kept and preserved pure and clear; therefore we (said Luther), neither care nor trouble ourselves for, and about, the greatness of Saint Peter and the other Apostles, or how many and great miracles they wrought: the thing which we strive for is, that the truth of the Holy Gospel may stand; for God regardeth not men's reputations nor persons.

That God's word, and the Christian Church, is preserved against the raging of the world. The Papists have lost the cause; with God's word they are not able to resist or withstand us. * * * The kings of the earth stand up, and the rulers take counsel together, &c. God will deal well enough with these angry gentlemen, and will give them but small thanks for their labor, in going about to suppress his word and servants; he hath sat in counsel above these five thousand five hundred years, hath ruled and made laws. Good Sirs! be not so choleric; go further from the wall, lest you knock your pates against it. Kiss the Son lest he be angry, &c. That is, take hold on Christ, or the Devil will take hold on you, &c. The second Psalm (said Luther), is a proud Psalm against those fellows. It begins mild and simply, but it endeth stately and rattling. * * * I have now angered the Pope about his images of idolatry. O! how the sow raiseth her bristles! * * The Lord saith: Ego suscitabo vos in novissimo die: and then he will call and

say: ho! Martin Luther, Philip Melancthon, Justus Jonas, John Calvin, &c. Arise, come up, * * * Well on, (said Luther), let us be of good comfort.

This is the thanks that God hath for his grace, for creating, for redeeming, sanctifying, nourishing, and for preserving us: such a seed, fruit, and godly child is the world. O, woe be to it!

That out of the best comes the worst. Out of the Patriarchs and holy Fathers came the Jews that crucified Christ; out of the Apostles came Judas the traitor; out of the city Alexandria (where a fair illustrious and famous school was, and from whence proceeded many upright and godly learned men), came Arius and Origenes.

The sparrows are the least birds, and yet they are very hurtful, and have the best nourishment.

He that without danger will know God, and will speculate of him, let him look first into the manger, that is, let him begin below, and let him first learn to know the Son of the Virgin Mary, born at Bethlehem, that lies and sucks in his mother's bosom; or let one look upon him hanging on the Cross. ** But take good heed in any case of high climbing cogitations, to clamber up to heaven without this ladder, namely, the Lord Christ in his humanity.

What is that to thee? said Christ to Peter. Follow thou me—me, follow me, and not thy questions, or cogitations.

The philosophers and learned heathen (said Luther) have described God, that he is as a circle, the point whereof in the midst is every where; but the circumference, which on the outside goeth round about, is no where: herewith they would shew that God is all, and yet is nothing.

Helvidius alleged the mother of Christ was not a virgin; so that according to his wicked allegation, Christ was born in original sin.

But I hold (said Luther) that Christ himself did not mention that prophecy of Zechariah, but rather, that the Apostles and Evangelists did use it for a witness.

The Prophets (said Luther) did set, speak, and preach of the second coming of Christ in manner as we now do.

Doctor Jacob Schenck never preacheth out of his book, but I do, (said Luther), though not of necessity, but I do it for example's sake to others.

My simple opinion is (said Luther) and I do believe that Christ for us descended into hell, to the end he might break and destroy the same, as in Psalm xvi, and Acts ii, is shewed and proved.

When Christ (said Luther) forbiddeth to spread abroad or to make known his works of wonder; there he speaketh as being sent from the Father, and doth well and right therein in forbidding them, to the end that thereby he might leave us an example, not to seek our own praise and honor in that wherein we do good; but we ought to seek only and alone the honor of God.

Doctor Hennage said to Luther, Sir, where you say that the Holy Spirit is the certainty in the word towards God, that is, that a man is certain of his own mind and opinion; then it must needs follow that all sects have the Holy Ghost, for they will needs be most certain of their doctrine and religion.

But who hath power to forgive or to detain sins? Answer; the Apostles and all Church servants, and (in case of necessity) every Christian. Christ giveth them not power over money, wealth, kingdoms, &c; but over sins and the consciences of human creatures, over the power of the Devil, and the throat of Hell.

And again, they are able to absolve and make a human creature free and loose from all his sins, if in case he repenteth and believeth in Christ; and on the contrary, they are able to detain all his sina, if he doth not repent and believeth not in Christ.

Adam was created of God in such sort righteous, as that he became of a righteous an unrighteous person; as Paul himself argueth, and withall instructeth himself, where he saith, The law is not given for a righteous man, but for the lawless and disobedient.

The Scripture saith, God maketh the ungodly righteous; there he calleth us all, one with another, despairing and wicked wretches; for what will an ungodly creature not dare to accomplish, if he may but have occasion, place, and opportunity?

All natural inclinations (said Luther) are either against or without God; therefore none are good. We see that no man is so honest as to marry a wife, only thereby to have children, to love and to bring them up in the fear of God.

Ah Lord God (said Luther), why should we any way boast of our free-will, as if it were able to do anything in divine and spiritual matters were they never so small? * * * I confess that mankind hath a free-will, but it is to milk kine, to build houses, &c., and no further: for so long as a man sitteth well and in safety, and sticketh in no want, so long he thinketh he hath a free-will which is able to do something; but, when want and need appeareth, that there is neither to eat nor to drink, neither money nor provision, where is then the free will? It is utterly lost, and cannot stand when it cometh to the pinch. But faith only standeth fast and sure, and seeketh Christ.

Loving friends, (said Luther) our doctrine that free-will is dead and nothing at all is grounded powerfully in Holy Scripture.

This is now (said Luther), the first instruction concerning the law; namely, that the same must be used to hinder the ungodly from their wicked and mischievous intentions. For the Devil, who is an Abbot and a Prince of this world, driveth and allureth people to work all manner of sin and wickedness; for which cause God hath ordained magistrates, elders, schoolmasters, laws, and statutes, to the end, if they cannot do more, yet at least that they may bind the claws of the Devil, and to hinder him from raging and swelling so powerfully (in those which are his) according to his will and pleasure. And (said Luther), although thou hadst not committed this or that sin, yet nevertheless, thou art an ungodly creature, &c. but what is done cannot he undone, he that hath stolen, let him henceforward steal no more. Secondly, we use the law spiritually, which is done in this manner; that it maketh the transgressions greater, as Saint Paul saith; that is, that it may reveal and discover to people their sins, blindness, misery, and ungodly doings wherein they were conceived and born;

namely, that they are ignorant of God, and are his enemies, and therefore have justly deserved death, hell, God's judgments, his everlasting wrath and indignation. Saint Paul, (said Luther), expoundeth such spiritual offices and works of the law with many words. Rom. vii.

And if Moses had not cashiered and put himself out of his office, and had not taken it away with these words, (where he saith, The Lord thy God will raise up unto thee another prophet out of thy brethren; Him shall thou hear. (Deut. xviii.)) who then at any time would or could have believed the Gospel, and forsaken Moses?

It is therefore most evident (said Luther), that the law can but only help us to know our sins, and to make us afraid of death. Now sins and death are such things as belong to the world, and which are therein.

It is (said Luther), a very hard matter: yea, an impossible thing for thy human strength, whosoever thou art (without God's assistance) that (at such a time when Moses setteth upon thee with his law, and fearfully affrighteth thee, accuseth and condemneth thee, threateneth thee with God's wrath and death) thou shouldest as then be of such a mind; namely, as if no law nor sin had ever been at any time:—I say, it is in a manner a thing impossible, that a human creature should carry himself in such a sort, when he is and feeleth himself assaulted with trials and temptations, and when the conscience hath to do with God, as then to think no otherwise, than that from everlasting nothing hath been, but only and alone Christ, altogether grace and deliverance.

Nothing that is good proceedeth out of the works of the law, except grace be present; for what we are forced to do, the same goeth not from the heart, neither is acceptable.

He (said Luther), that will dispute with the Devil, &c.

If (said Luther) God should give unto us a strong and an unwavering faith, then we should he proud, yea also, we should at last contemn Him. Again, if he should give us the right knowledge of the law, then we should be dismayed and fainthearted, we should not know which way to wind ourselves.

And as to know his works and actions, is not yet rightly to know the Gospel, (for thereby we know not as yet that he hath overcome sin death and the Devil); even so likewise, it is not as yet to know the Gospel, when we know such doctrine and commandments, but when the voice soundeth, which saith, Christ is thine own with life, with doctrine, with works, death, resurrection, and with all that he hath, doth and may do.

The ancient Fathers said: Distingue tempora et concordabis Scripturas; distinguish the times; then may we easily reconcile the Scriptures together.

I verily believe, (said Luther) it (the abolition of the Law) vexed to the heart the beloved St. Paul himself before his conversion.

In this case, touching the distinguishing the Law from the Gospel, we must utterly expel all human and natural wisdom, reason, and understanding.

When Satan saith in thy heart, God will not pardon thy sins, nor be gracious unto thee, I pray (said Luther) how wilt thou then, as a poor sinner, raise up and comfort thyself, especially when other signs of God's wrath besides do beat upon thee, as sickness, poverty, &c. And that thy heart beginneth to preach and say, Behold, here thou livest in sickness, thou art poor and forsaken of every one, &c.

The nobility, the gentry, citizens, and farmers, &c. are now become so haughty and ungodly, that they regard no ministers nor preachers; and (said Luther) if we were not holpen somewhat by great princes and persons, we could not long subsist: therefore Isaiah saith well, And kings shall be their nurses, &c.

Philip Melancthon said to Luther, The opinion of St. Austin of justification (as it seemeth) was more pertinent, fit and convenient when he disputed not, than it was when he used to speak and dispute; for thus he saith, We ought to censure and hold that we are justified by faith, that is by our regeneration, or by being made new creatures. Now if it be so, then we are not justified only by faith, but by all the gifts and virtues of God given unto us. Now what is your opinion Sir? Do you hold that a man is justified by this regeneration, as is St. Austin's opinion? Luther answered and said, I hold this, and am certain, that the true meaning of the Gospel and of the Apostle is, that we are justified before God gratis, for nothing, only by God's mere mercy, wherewith and by reason whereof, he imputeth righteousness unto us in Christ.

Sir! you say Paul was justified, that is, was received to everlasting life, only for mercy's sake. Against which, I say, if the piece-meal or partial cause, namely our obedience, followeth not; then we are not saved, according to these words, Woe is me if I preach not the Gospel. 1. Cor. ix.

No piecing or partial cause (said Luther) approacheth thereupto: for faith is powerful continually without ceasing; otherwise, it is no faith. Therefore what the works are, or of what value, the same they are through the honor and power of faith, which undeniably is the sun or sun-beam of this shining.

To conclude, a faithful person is a new creature, a new tree. Therefore all these speeches, which in the law are usual, belong not to this case; as to say A faithful person must do good works. Neither were it rightly spoken, to say the sun shall shine: a good tree shall bring forth good fruit, &c. For the sun shall not shine, but it doth shine by nature unbidden, it is thereunto created.

And I, my loving Brentius, to the end I may better understand this case, do use to think in this manner, namely, as if in my heart were no quality or virtue at all, which is called faith, and love, (as the Sophists do speak and dream thereof), but I set all on Christ, and say, my formalis justitia, that is, my sure, my constant and complete righteousness (in which is no want nor failing, but is, as before God it ought to be) is Christ my Lord and Saviour.

The Scripture nameth the faithful a people of God's saints. But here one may say; the sins which daily we commit, do offend and anger God; how then can we be holy? Answer. A mother's love to her child is much stronger than are the excrements and scurf thereof. Even so God's love towards us is far stronger than our filthiness and uncleanness. Yea, one may say again, we sin without ceasing, and where sin is, there the holy Spirit is not: therefore we are not holy, because the holy Spirit is not in us, who maketh holy. Answer. (John xvi. 14.) Now where Christ is, there is the holy Spirit. The text saith plainly, The holy Ghost shall glorify me, &c. Now Christ is in the faithful (although they have and feel sins, do confess the same, and with sorrow of heart do complain thereover); therefore sins do not separate Christ from those that believe.

Faith is, and consisteth in, a person's understanding, but hope consisteth in the will. * * Faith inditeth, distinguisheth and teacheth, and it is the knowledge and acknowledgment. * * Faith fighteth against error and heresies, it proveth, censureth and judgeth the spirits and doctrines. * * Faith in divinity is the wisdom and providence, and belongeth to the doctrine. * * Faith is the dialectica, for it is altogether wit and wisdom.

"That regeneration only maketh God's children. The article of our justification before God (said Luther) is, as it useth to be with a son which is born an heir of all his father's goods, and cometh not thereunto by deserts."

"Doctor Carlestad (said Luther) argueth thus: True it is that faith justifieth, but faith is a work of the first commandment; therefore it justifieth as a work. Moreover all that the Law commandeth, the same is a work of the Law. Now faith is commanded, therefore faith is a work of the Law. Again, what God will have the same is commanded: God will have faith, therefore faith is commanded." "St. Paul (said Luther) speaketh in such sort of the law, that he separateth it from the promise, which is far another thing than the law. The law is terrestrial, but the promise is celestial. "God giveth the law to the end we may thereby be roused up and made pliant; for the commandments do go and proceed against the proud and haughty, which contemn God's gifts; now a gift or present cannot be a commandment." "Therefore we must answer according to this rule, Verba sunt accipienda secundum subjectam materiam. * * St. Paul calleth that the work of the law, which is done and acted through the knowledge of the law by a constrained will without the holy Spirit; so that the

same is a work of the law, which the law earnestly requireth and strictly will have done; it is not a voluntary work, but a forced work of the rod."