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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/31604-0.txt b/31604-0.txt new file mode 100644 index 0000000..6ee056b --- /dev/null +++ b/31604-0.txt @@ -0,0 +1,16721 @@ +The Project Gutenberg EBook of Works of Martin Luther, by Martin Luther + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Works of Martin Luther + With Introductions and Notes (Volume I) + +Author: Martin Luther + +Translator: C. M. Jacobs + +Release Date: March 12, 2010 [EBook #31604] +Last Updated: December 8, 2017 + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK WORKS OF MARTIN LUTHER *** + + + + +Produced by Michael McDermott, from scans obtained from +the Internet Archive + + + + + +WORKS OF MARTIN LUTHER +WITH INTRODUCTIONS AND NOTES +VOLUME I + +PHILADELPHIA +A. J. HOLMAN COMPANY +1915 + +Copyright, 1915, by A. J. HOLMAN COMPANY + +CONTENTS +INTRODUCTION +TRANSLATOR'S NOTE +LUTHER'S PREFACES (C. M. Jacobs) +DISPUTATION ON INDULGENCES (1517) + Introduction (C. H. Jacobs) + Translation (C. M, Jacobs) +TREATISE ON BAPTISM (1519) + Introduction (H. E. Jacobs) + Translation (C. M. Jacobs) +DISCUSSION OF CONFESSION (1520) + Introduction (H. E. Jacobs) + Translation (C. M. Jacobs) +THE FOURTEEN OF CONSOLATION (1520) + Introduction (A. T. W. Steinhaeuser) + Translation (A. T. W. Steinhaeuser) +TREATISE ON GOOD WORKS (1520) + Introduction (A. T. W. Steinhaeuser) + Translation (A. T. W. Steinhaeuser) +TREATISE ON THE NEW TESTAMENT (1520) + Introduction (J. L. Neve) + Translation (J. J. Schindel) +THE PAPACY AT ROME (1520) + Introduction (T. E. Schmauk) + Translation (A. Steimle) +INDEX (W. A. Lambert) + + +INTRODUCTION + + +No historical study of current issues--politics or social science +or theology--can far proceed without bringing the student face to +face with the principles asserted by the Reformation of the +Sixteenth Century and its great leader, Martin Luther. He has had +many critics and many champions, but neither his critics nor his +champions feel that the last word concerning him has been spoken, +for scarcely a year passes that does not witness the publication +of a new biography. + +Had Luther been nothing more than a man of his own time and his +own nation the task of estimating him would long since have been +completed. A few exhaustive treatises would have answered all +demands. But the Catalogue of the British Museum, published in +1894, contains over two hundred folio pages, averaging about +thirty-five titles to the page, of books and pamphlets written +either by or about him, that have been gathered into this single +collection, in a land foreign to the sphere of his labors, and +this list has been greatly augmented since 1894. Above all other +historical characters that have appeared since the first years of +Christianity, he is a man of the present day no less than of the +day in which he lived. + +But Luther can be properly known and estimated only when he is +allowed to speak for himself. He should be seen not through the +eyes of others, but through our own. In order to judge the man +we must know all sides of the man, and read the heaviest as well +as the lightest of his works, the more scientific and theological +as well as the more practical and popular, his informal letters +as well as his formal treatises. We must take account of the time +of each writing and the circumstances under which it was +composed, of the adversaries against whom he was contending, and +of the progress which he made in his opinions as time went on. +The great fund of primary sources which the historical methods of +the last generation have made available should also be laid under +contribution to shed light upon his statements and his attitude +toward the various questions involved in his life-struggles. + +As long as a writer can be read only in the language or languages +in which he wrote, this necessary closer contact with his +personality can be enjoyed only by a very limited circle of +advanced scholars. But many of these will be grateful for a +translation into their vernacular for more rapid reading, from +which they may turn to the standard text when a question of more +minute criticism is at stake. Even advanced students appreciate +accurately rendered and scholarly annotated translations, by +which the range of the leaders of human thought, with whom it is +possible for them to be occupied, may be greatly enlarged. Such +series of translations as those comprised in the well-edited +Ante-Nicene, Nicene and Post-Nicene Libraries of the Fathers have +served a most excellent purpose. + +In the series introduced by this volume the attempt is made to +render a similar service with respect to Luther. This is no +ambitious project to reproduce in English all that he wrote or +that fell from his lips in the lecture-room or in the pulpit. The +plan has been to furnish within the space of ten volumes a +selection of such treatises as are either of most permanent +value, or supply the best means for obtaining a true view of his +many-sided literary activity and the sources of his abiding +influence. The aim is not to popularize the writer, but to make +the English, as far as possible, a faithful reproduction of the +German or Latin. The work has been done by a small group of +scholarly Lutheran pastors, residing near each other, and jointly +preparing the copy for the printer. The first draft of each +translation was thoroughly discussed and revised in a joint +conference of the translators before final approval. +Representative scholars, who have given more or less special +study to Luther, have been called in to prepare some of the +introductions. While the part contributed by each individual is +credited at the proper place, it must yet be added that my former +colleague, the late Rev. Prof. Adolph Spaeth, D. D., LL. D. +(died June 25, 1910), was actively engaged as the Chairman of the +Committee that organized the work, determined the plan, and, with +the undersigned, made the first selection of the material to be +included. + +The other members of the Committee are the Rev. T. E. Schmauk, +D. D., LL. D., the Rev. L. D. Reed, D. D., the Rev. W. A. Lambert, +J. J. Schindel, A. Steimle, A. T. W. Steinhaeuser, and C. M. +Jacobs, D. D.; upon the five last named the burden of preparing +the translations and notes has rested. + +Their work has been laborious and difficult. Luther's complaints +concerning the seriousness of his task in attempting to teach the +patriarch Job to speak idiomatic German might doubtless have +found an echo in the experience of this corps of scholars in +forcing Luther into idiomatic English. We are confident, however, +that, as in Luther's case, so also here, the general verdict of +readers will be that they have been eminently successful. It +should also be known that it has been purely a labor of love, +performed in the midst of the exacting duties of large +pastorates, and to serve the Church, to whose ministry they have +consecrated their lives. + +The approaching jubilee of the Reformation in 1917 will call +renewed attention to the author of these treatises. These +volumes have been prepared with especial reference to the +discussions which, we have every reason to believe, will then +occur. + + Henry Eyster Jacobs. + Luther Theological Seminary, + Mt. Airy, Philadelphia. + + +TRANSLATORS' NOTE + + +The languages from which the following translations have been +made are the Latin and the German,--the Latin of the German +Universities, the German of the people, and both distinctively +Luther's. In the Latin there is added to the imperfection of the +form, when measured by classical standards, the difficulty of +expressing in an old language the new thoughts of the +Reformation. German was regarded even by Gibbon, two hundred and +fifty years later, as a barbarous idiom. Luther, especially in +his earlier writings, struggled to give form to a language and to +express the highest thoughts in it. Where Luther thus struggled +with two languages, it is evident that they have no easy task who +attempt to reproduce the two in a third. + +Modern Germans find it convenient to read Luther's German in a +modernized text, sometimes rather hastily and uncritically +constructed, and altogether unsafe as a basis for translation. +Where the Germans have had to modify, a translator meets double +difficulties. It may be puzzling for him to know Luther's exact +meaning; it is even more puzzling to find the exact English +equivalent. + +In order to overcome these difficulties, in part at least, and +present a translation both accurate and readable, the present +group of translators have not simply distributed the work among +themselves, but have together revised each translation as it was +made. The original translator, at a meeting of the group, has +submitted his work to the rest for criticism and correction, +amounting at times to retranslation. No doubtful point, whether +in sense or in sound, has been passed by unchallenged. + +Even with such care, the translation is not perfect. In places a +variant reading is possible, a variant interpretation plausible. +We can only claim that an honest effort has been made to be both +accurate and clear, and submit the result of our labors to a fair +and scholarly criticism. Critics can hardly be more severe than +we have been to one another. If they find errors, it may be that +we have seen them, and preferred the seeming error to the +suggested correction; if not, we can accept criticism from others +as gracefully as from each other. + +The sources from which our translations have been made are the +best texts available in each case. In general, these are found in +the _Weimar Edition (D. Martin Luthers Werke. Kritische +Gesammtausgabe._ Weimar. Hermann Böhlaus Nachfolger, 1883 ff.), +so far as this is completed. A more complete and fairly +satisfactory edition is that known as the _Erlangen Edition_, in +which the German and Latin works are published in separate +series, 1826 ff. The text of the _Berlin Edition_ (Luthers Werke, +herausgegeben von Pfarrer D. Dr. Buchwald, etc., Berlin, C. A. +Schwetschke und Sohn, third edition, 1905, ten volumes) is +modernized, and where it has been used it has been carefully +compared with the more critical texts. The two editions of +Walch--the original, published 1740-1753, in twenty-four volumes, +at Halle, and the modern edition, known as the St. Louis, Mo., +edition, 1880 ff.--are entirely German, and somewhat modernized. +For our purpose they could be used only as helps in the +interpretation, and not as standard texts for translation. A very +convenient and satisfactory critical text of selected treatises +is to be found in Otto Clemen, _Luthers Werke in Auswahl_, Bonn, +4 vols., of which two volumes appeared in 1912. + + +WORKS OF MARTIN LUTHER + + +SELECTIONS FROM LUTHER'S PREFACES TO HIS WORKS 1539 and 1545 + + +I + +LUTHER'S PREFACE TO THE FIRST PART OF HIS GERMAN WORKS[1] + +EDITION OF 1539 + + +I would gladly have seen all my books forgotten and destroyed; if +only for the reason that I am afraid of the example.[2] For I see +what benefit it has brought to the churches, that men have begun +to collect many books and great libraries, outside and alongside +of the Holy Scriptures; and have begun especially to scramble +together, without any distinction, all sorts of "Fathers," +"Councils," and "Doctors." Not only has good time been wasted, +and the study of the Scriptures neglected; but the pure +understanding of the divine Word is lost, until at last the Bible +has come to lie forgotten in the dust under the bench. + +Although it is both useful and necessary that the writings of +some of the Fathers and the decrees of some of the Councils +should be preserved as witnesses and records, nevertheless, I +think, _est modus in rebus_,[3] and it is no pity that the books of +many of the Fathers and Councils have, by God's grace, been lost. +If they had all remained, one could scarce go in or out for +books, and we should still have nothing better than we find in +the Holy Scriptures. + +Then, too, it was our intention and our hope, when we began to +put the Bible into German, that there would be less writing, and +more studying and reading of the Scriptures. For all other +writings should point to the Scriptures, as John pointed to +Christ; when he said, "He must increase, but I must decrease." +[John 3:30] In this way every one may drink for himself from the +fresh spring, as all the Fathers have had to do when they wished +to produce anything worth while. Neither Fathers nor Councils nor +we ourselves will do so well, even when our very best is done, as +the Holy Scriptures have done; that is to say, we shall never do +so well as God Himself. Even though for our salvation we need to +have the Holy Spirit and faith and divine language and divine +works, nevertheless we must let the Prophets and Apostles sit at +the desk, while we sit at their feet and listen to what they say. +It is not for us to say what they must hear. + +Since, however, I cannot prevent it, and, without my wish, they +are now bent on collecting and printing my books--small honor to +me--I shall have to let them put their energy and labor on the +venture. I comfort myself with the thought that my books will yet +be forgotten in the dust, especially when, by God's grace, I have +written something good. _Non ero melior patribus meis_.[4][1 +Kings 19:4] The other kind will be more likely to endure. For +when the Bible can be left lying under the bench, and when it is +true of the Fathers and Councils that the better they were, the +more completely they have been forgotten; there is good hope +that, when the curiosity of this age has been satisfied, my books +too will not long remain; the more so, since it has begun to rain +and snow books and "Doctors," of which many are already forgotten +and gone to dust, so that one no longer remembers even their +names. They themselves had hoped, to be sure, that they would +always be in the market, and play schoolmaster to the churches. + +Well, then, let it go, in God's Name. I only ask in all kindness +that the man who wishes at this time to have my books will by no +means let them be a hindrance to his own study of the Scriptures, +but read them as I read the orders and the ordures of the pope[5] +and the books of the sophists. I look now and then to see what +they have done, or learn from them the history and thought of +their time, but I do not study them, or feel myself bound to +conform to them. I do not treat the Fathers and the Councils very +differently. In this I follow the example of St. Augustine, who +is one of the first, and almost the only one of them to subject +himself to the Holy Scriptures alone, uninfluenced by the books +of all the Fathers and the Saints. This brought him into a hard +fray with St. Jerome, who cast up to him the writings of his +predecessors; but he did not care for that. If this example of +St. Augustine had been followed, the pope would not have become +Antichrist, the countless vermin, the swarming, parasitic mass of +books would not have come into the Church, and the Bible would +have kept its place in the pulpit. + +FOOTNOTES + +[1] Text as given in the Berlin Edition of the Buchwald and +others, Vol. I pp. ix ff. + +[2] I. e. The example set by preserving and collecting them. + +[3] "There is moderation in all things." + +[4] "I shall not be better than my fathers." Cf. 1 Kings +19:4 + +[5] _Des Pabats Drecet and Drecketal_. Luther makes a pun on +_decreta_ and _decretalia_--the official names for the +decrees of the Pope. + + +II +DR. MARTIN LUTHER TO THE CHRISTIAN READER[1] +EDITION OF 1545 + + +Above all things I beseech the Christian reader and beg him for +the sake of our Lord Jesus Christ, to read my earliest books very +circumspectly and with much pity, knowing that before now I too +was a monk, and one of the right frantic and raving papists. When +I took up this matter against Indulgences, I was so full and +drunken, yea, so besotted in papal doctrine that, out of my great +zeal, I would have been ready to do murder--at least, I would +have been glad to see and help that murder should be done--on all +who would not be obedient and subject to the pope, even to his +smallest word. + +Such a Saul was I at that time; and I meant it right earnestly; +and there are still many such today. In a word, I was not such a +frozen and ice-cold[2] champion of the papacy as Eck and others +of his kind have been and still are. They defend the Roman See +more for the sake of the shameful belly, which is their god, than +because they are really attached to its cause. Indeed I am wholly +of the opinion that like latter-day Epicureans,[3] they only +laugh at the pope. But I verily espoused this cause in deepest +earnest and in all fidelity; the more so because I shrank from +the Last Day with great anxiety and fear and terror, and yet from +the depths of my heart desired to be saved. + +Therefore, Christian reader, thou wilt find in my earliest books +and writings how many points of faith I then, with all humility, +yielded and conceded to the pope, which since then I have held +and condemned for the most horrible blasphemy and abomination, +and which I would have to be so held and so condemned forever. +Amen. + +Thou wilt therefore ascribe this my error, or as my opponents +venomously call it, this inconsistency of mine,[4] to the time, +and to my ignorance and inexperience. At the beginning I was +quite alone and without any helpers, and moreover, to tell the +truth, unskilled in all these things, and far too unlearned to +discuss such high and weighty matters. For it was without any +intention, purpose, or will of mine that I fell, quite +unexpectedly, into this wrangling and contention. This I take +God, the Searcher of hearts, to witness. + +I tell these things to the end that, if thou shalt read my books, +thou mayest know and remember that I am one of those who, as St. +Augustine says of himself, have grown by writing and by teaching +others, and not one of those who, starting with nothing, have in +a trice become the most exalted and most learned doctors. We +find, alas! many of these self-grown doctors; who in truth are +nothing, do nothing and accomplish nothing, are moreover untried +and inexperienced, and yet, after a single took at the +Scriptures, think themselves able wholly to exhaust its spirit. + +Farewell, dear reader, in the Lord. Pray that the Word may be +further spread abroad, and may be strong against the miserable +devil. For he is mighty and wicked, and just now is raving +everywhere and raging cruelly, like one who well knows and feels +that his time is short, and that the kingdom of his Vicar, the +Antichrist in Rome,[5] is sore beset. But may the God of all +grace and mercy strengthen and complete in us the work He has +begun, to His honor and to the comfort of His little flock. Amen. + +FOOTNOTES + +[1] From the Preface to the Complete Works (1545). Text +according to the Berlin Edition of the Buchwald and others, +Vol. I, pp. xi ff. + +[2] Evidently a play on the Latin _frigidus_, often used in +the sense of "trivial" or "silly"; so Luther refers to the +"_frigida decreta Paperum_" in his Propositions for the +Leipzipg Disputation (1519). + +[3] i. e. Frivolous mockers at holy things. + +[4] See Prefatory Note to the _Fourteen of Consolation_, +below, p.109. + +[5] Long before this Luther had repeatedly expressed the +conviction that the Pope was the Antichrist foretold in 2 +Thess. 2:3 f., and Rev. 13 and 17. + + +THE DISPUTATION OF DOCTOR MARTIN LUTHER +ON THE POWER AND EFFICACY OF INDULGENCES +(THE NINETY-FIVE THESES) +1517 +TOGETHER WITH THREE LETTERS EXPLANATORY OF THE THESES + + +INTRODUCTION + +"A Disputation of the Power and Efficacy of Indulgences" [1] is +the full title of the document commonly called "The Ninety-five +Theses." The form of the document was determined by the academic +practice of the Middle Ages. In all the Mediæval Universities the +"disputation" was a well-established institution. It was a +debate, conducted according to accepted rules, on any subject +which the chief disputant might elect, and no student's education +was thought to be complete until he had shown his ability to +defend himself in discussions of this kind. It was customary to +set forth the subject which was to be discussed, in a series of +"theses," which were statements of opinion tentatively advanced +as the basis of argument. The author, or some other person he +might designate, announced himself ready to defend these +statements against all comers, and invited all who might wish to +debate with him to a part in the discussion. Such an academic +document, one out of many hundreds, exhaling the atmosphere of +the Mediæval University, is the Disputation, which by its +historical importance has earned the name "The XCV Theses." + +The Theses were published on the Eve of All Saints (Oct 31), +1517. They were not intended for any other public than that of +the University,[2] and Luther did not even have them printed at +first, though copies were forwarded to the Archbishop of Mainz, +and to Luther's own diocesan, the Bishop of Brandenburg. The +manner of their publication too was academic. They were simply +posted on the door of the Church of All Saints--called the +"Castle-church," to distinguish it from its neighbor, the +"Town-church"--not because more people would see them there than +elsewhere, but because that church-door was the customary place +for posting such announcements, the predecessor of the +"black-board" in the modern German University. It was not night, +but mid-day[3] when the Theses were nailed up, and the Eve of All +Saints was chosen, not that the crowds who would frequent the +next day's festival might read them, for they were written in +Latin, but because it was the customary day for the posting of +theses. Moreover, the Feast of All Saints was the time when the +precious relics, which earned the man who "adored" them, long +years of indulgence,[4] were exhibited to worshipers, and the +approach of this high feast-day put the thought of indulgences +uppermost in the minds of everybody in Wittenberg, including the +author of the Theses.[5] + +But neither the Theses nor the results which followed them could +be confined to Wittenberg. Contrary to Luther's expectation and +to his great surprise,[6] they circulated all through Germany +with a rapidity that was startling. Within two months, before the +end of 1517, three editions of the Latin text had been printed, +one at Wittenberg, one at Nürnberg, and one as far away as Basel, +and copies of the Theses had been sent to Rome. Numerous +editions, both Latin and German, quickly followed. Luther's +contemporaries saw in the publication of the Theses "the +beginning of the Reformation," [7] and the judgment of modern +times has confirmed their verdict, but the Protestant of to-day, +and especially the Protestant layman, is almost certain to be +surprised, possibly deeply disappointed, at their contents. They +are not "a trumpet-blast of reform"; that title must be reserved +for the great works of 1520.[8] The word "faith," destined to +become the watchword of the Reformation, does not once occur in +them; the validity of the Sacrament of Penance is not disputed; +the right of the pope to forgive sins, especially in "reserved +cases," is not denied; even the virtue of indulgences is +admitted, within limits, and the question at issue is simply +"What is that virtue?" + +To read the Theses, therefore, with a fair degree of +comprehension we must know something of the time that produced +them, and we must bear two facts continually in mind. We must +remember that at this time Luther was a devoted son of the Church +and servant of the pope, perhaps not quite the "right frantic and +raving papist" [9] he afterwards called himself, but as yet +entirely without suspicion of the extent to which he had inwardly +diverged from the teachings of Roman theology. We must also +remember that the Theses were no attempt at a searching +examination of the whole structure and content of Roman teaching, +but were directed against what Luther conceived to be merely +abuses which had sprung up around a single group of doctrines +centering in the Sacrament of Penance. He sincerely thought that +the teaching of the Theses was in full agreement with the best +traditions of the Church,[10] and his surprise that they should +have caused so much excitement is undoubtedly genuine and not +feigned. He shows himself both hurt and astonished that he +should be assailed as a heretic and schismatic, and "called by +six hundred other names of ignominy." [11] On the other hand, we +are compelled to admit that from the outset Luther's opponents +had grasped far more completely than he himself the true +significance of his "purely academic protest." + +2. Penance and Indulgence.--The purpose of the disputation which +Luther proposed to hold was to clear up the subject of the virtue +of "indulgences," and the indulgences were the most striking and +characteristic feature of the religious life of the Church in the +last three Centuries of the Middle Ages.[12] We meet them +everywhere--indulgences for the adoration of relics, indulgences +for worship at certain shrines, indulgences for pilgrimages here +or there, indulgences for contributions to this or that special +object of charity. Luther roundly charges the indulgence-vendors +with teaching the people that the indulgences as a means to the +remission of sins. What are these indulgences? + +Their history is connected, on the one hand, with the history of +the Sacrament of Penance, on the other with the history of the +development of papal power. The Sacrament of Penance developed +out of the administration of Church discipline. In the earliest +days of the Church, the Christian who fell into sin was punished +by exclusion from the communion of the Church. This +excommunication was not, however, permanent, and the sinner could +be restored to the privileges of Church-fellowship after he had +confessed his sin, professed penitence, and performed certain +penitential acts, chief among which were alms-giving, fasting and +prayer, and, somewhat later, pilgrimage. These acts of penitence +came to have the name of "satisfactions," and were a condition +precedent to the reception of absolution. They varied in +duration and severity, according to the enormity of the offence, +end for the guidance of those who administered the discipline of +the Church, sets of rules were formulated by which the +"satisfactions" or "penances" were imposed. These codes are the +"Penitential Canons." [13] The first step in the development of +the indulgences may be found in the practice which gradually +arose, of remitting some part of the enjoined "penances" on +consideration of the performance of certain acts which could be +regarded as meritorious. + +The indulgences received a new form, however, and became a part +of the regular Church administration, when the popes discovered +the possibilities which lay in this institution for the +advancement of their own power and the furtherance of their own +interests. This discovery seems to date from the time of the +Crusades. The crusading-indulgences, granted at first only to +those who actually went to the Holy War, subsequently to those +also who contributed to the expense of the expedition, were +virtually the acceptance of this work as a substitute for any +penance which the Church might otherwise require. As zeal for the +Crusades began to wane, the indulgences were used more and more +freely to stimulate lagging interest; their number was greatly +increased, and those who purchased the indulgences with money far +outnumbered those who actually took the Cross. Failing in their +purpose as an incentive to enlistment in the crusading armies, +they showed their value as a source of income, and from the +beginning of the XIV. Century the sale of indulgences became a +regular business. + +About the same time a new kind of indulgence arose to take the +place of the now somewhat antiquated crusading-indulgence. This +was the Jubilee-indulgence, and had its origin in the Jubilee of +1300. By the Bull _Antiquorum Habet Fide_, Boniface VIII. granted +to all who would visit the shrines of the Apostles in Rome during +the year 1300 and during each succeeding centennial year, a +plenary indulgence.[14] Little by little it became the custom to +increase the number of these Jubilee-indulgences. Once in a +hundred years was not often enough for Christians to have a +chance for plenary forgiveness, and at last, unwilling to deprive +of the privileges of the Jubilee those who were kept away from +Rome, the popes came to grant the same plenary indulgence to all +who would make certain contributions to the papal treasury.[15] + +Meanwhile the Sacrament of Penance had become an integral part of +the Roman sacramental system, and had replaced the earlier +penitential discipline as the means by which the Church granted +Christians forgiveness for sins committed after baptism. The +scholastic theologians had busied themselves with the theory of +this Sacrament. They distinguished between its "material," its +"form" and its "effect." The "form" of the Sacrament was the +absolution: its "effect," the forgiveness of sins; Its +"material," three acts of the penitent: "confession," +"contrition," and "satisfaction." "Confession" must be by word of +mouth, and must include all the sins which the sinner could +remember to have committed; "contrition" must be sincere sorrow +of the heart, and must include the purpose henceforth to avoid +sin; "satisfaction" must be made by works prescribed by the +priest who heard confession. In the administration of the +Sacrament, however, the absolution preceded "satisfaction" +instead of following it, as it had done in the discipline of the +early Church.[16] To justify this apparent inconsistency, the +Doctors further distinguished between the "guilt" and the +"penalty" of sin.[17] Sins were classified as "mortal" and +"venial." [18] Mortal sins for which the offender had not received +absolution were punished eternally, while venial sins were those +which merited only some smaller penalty; but when a mortal sin +was confessed and absolution granted, the guilt of the sin was +done away, and with it the eternal penalty. And yet the +absolution did not open the gate of heaven, though it closed the +door of hell; the eternal penalty was not to be exacted, but +there was a temporal penalty to be paid. The "satisfaction" was +the temporal penalty, and if satisfaction was in arrears at +death, the arrearage must be paid in purgatory, a place of +punishment for mortal sins confessed and repented, but +"unsatisfied," and for venial sins, which were not serious enough +to bring eternal condemnation. The penalties of purgatory were +"temporal," viz., they stopped somewhere this side of eternity, +and their duration could be measured in days and years, though +the number of the years might mount high into the thousands and +tens of thousands. + +It was at this point that the practice of indulgences united with +the theory of the Sacrament of Penance. The indulgences had to do +with the "satisfaction." [19] They might be "partial," remitting +only a portion of the penalties, measured by days or years of +purgatory; or they might be "plenary," remitting all penalties +due in this world or the next. _In theory_, however, no +indulgence could remit the guilt or the eternal penalty of +sin,[20] and the purchaser of an indulgence was not only expected +to confess and be absolved, but he was also supposed to be _corde +contritus_, i. e., "truly penitent." [21] A rigid insistence on +the fulfilment of these conditions would have greatly restricted +the value of the indulgences as a means of gain, for the right to +hear confession and grant absolution belonged to the +parish-priests. Consequently, it became the custom to endow the +indulgence-vendors with extraordinary powers. They were given the +authority to hear confession and grant absolution wherever they +might be, and to absolve even from the sins which were normally +"reserved" for the absolution of the higher Church authorities. + +The demand for contrition was somewhat more difficult to meet. +But here too there was a way out. Complete contrition included +love to God as its motive, and the truly contrite man was not +always easy to find; but some of the scholastic Doctors had +discovered a substitute for contrition in what they called +"attrition." viz., incomplete contrition, which might have fear +for a motive, and which the Sacrament of Penance could transform +into contrition. When, therefore, a man was afraid of hell or of +purgatory, he could make his confession to the indulgence-seller +or his agent, receive from him the absolution which gave his +imperfect repentance the value of true contrition, released him +from the guilt of sin, and changed its eternal penalty to a +temporal penalty; then he could purchase the plenary indulgence, +which remitted the temporal penalty, and so in one transaction, +in which all the demands of the Church were formally met, he +could become sure of heaven. Thus the indulgence robbed the +Sacrament of Penance of its ethical content. + +Furthermore, indulgences were made available for souls already in +purgatory. This kind of indulgence seems to have been granted for +the first time in 1476. It had long been been that the prayers of +the living availed to shorten the pains of the departed, and the +institution of masses for the dead was of long standing; but it +was not without some difficulty that the Popes succeeded in +establishing their claim to power over purgatory. Their power +over the souls of the living was not disputed. The "Power of the +Keys" had been given to Peter and transmitted to his successors; +the "Treasury of the Church," [22] i. e., the merits of Christ and +of the Saints, was believed to be at their disposal, and it was +this treasury which they employed in the granting of +indulgences;[23] but it seemed reasonable to suppose that their +jurisdiction ended with death. Accordingly, Pope Sixtus IV, in +1477, declared that the power of the Pope over purgatory, while +genuine, was exercised only _per modum sufiragii_, "by way of +intercession." [24] The distinction was thought dogmatically +important, but to the layman, who looked more to results than to +methods, the difference between intercession and jurisdiction was +trifling. To him the important thing was that the Pope, whether +by jurisdiction or intercession, was able to release the soul of +a departed Christian from the penalties of purgatory. It is +needless to say that these indulgences for the dead were eagerly +purchased. In filial love and natural affection the indulgence +vendor had powerful allies. + +3. The Indulgence of 1515.--The XCV Theses were called forth by +the preaching of the "Jubilee Indulgence" [25] of 1510, which was +not placed on sale in central Germany until 1515. The financial +needs of the papacy were never greater than in the last years of +the XV. and the first years of the XVI. Century, and they were +further increased by the resolve of Julius II. to erect a new +church of St. Peter, which should surpass in magnificence all the +churches of the world. The indulgence of 1510 was an +extraordinary financial measure, the proceeds of which were to +pay for the erection of the new Basilica, but when Julius died in +1513, the church was not completed, and the money had not been +raised. The double task was bequeathed to his successor, Leo X. +On the 31st of March, 1515, Leo proclaimed a plenary indulgence +for the Archbishops of Magdeburg and Mainz, and appointed +Albrecht, of Brandenburg, who was the incumbent of both sees and +of the bishopric of Halberstadt as well, Commissioner for the +sale of this indulgence. By a secret agreement, of which Luther +was, of course, entirely ignorant, one-half of the proceeds was +to be paid to the Fuggers of Ausburg on account of money advanced +to the Archbishop for the payment of the fees to Rome, and of the +sums demanded in consideration of a dispensation allowing him to +occupy three sees at the same time; the other half of the +proceeds was to go to the papal treasury to be applied to the +building of the new church. The period during which the +indulgence was to be on sale was eight years. + +The actual work of organizing the "indulgence-campaign" was put +into the hands of John Tetzel, whose large experience in the +selling of indulgences fitted him excellently for the post of +Sub-commissioner. The indulgence-sellers acted under the +commission of the Archbishop and the directions of Tetzel, who +took personal charge of the enterprise. The preachers went from +city to city, and during the time that they were preaching the +indulgence in any given place, all other preaching was required +to cease.[26] They held out the usual inducements to prospective +buyers. The plenary nature of the indulgence was made especially +prominent, and the people were eloquently exhorted that the +purchase of indulgence-letters was better than all good works, +that they were an insurance against the pains of hell and of +purgatory, that they availed for all satisfactions, even in the +case of the most heinous sins that could be conceived.[27] +"Confessional letters" [28] were one of the forms of this +indulgence. They gave their possessor permission to choose his +own confessor, and entitled him to plenary remission once in his +life, to absolution from sins normally reserved, etc. The +indulgences for the dead were zealously proclaimed, and the duty +of purchasing for departed souls release from the pains of +purgatory was most urgently enjoined. So great was the power of +the indulgence to alleviate the pains of purgatory, that the +souls of the departed were said to pass into heaven the instant +that the coins of the indulgence-buyer jinked in the +money-box.[29] + +4. Luther's Protest--The Theses were Luther's protest against the +manner in which this indulgence was preached, and against the Use +conception of the efficacy of indulgences which the people +obtained from such preaching. They were not his first protest, +however. In a sermon, preached July 37th, 1516,[30] he had issued +a warning against the false idea that a man who had bought an +indulgence was sure of salvation, and had declared the assertion +that souls could be bought out of purgatory to be "a piece of +temerity." His warnings were repeated in other sermons, preached +October 31st, 1516, and February 14th, 1517.[31] The burden of +these warnings is always the same: the indulgences lead men +astray; they incite to fear of God's penalties and not to fear of +sin; they encourage false hopes of salvation, and make light of +the true condition of forgiveness, vis., sincere and genuine +repentance. + +These warnings are repeated in the Theses. The preaching of +indulgences has concealed the true nature of repentance; the +first thing to consider is what "our Lord and Master Jesus Christ +means," when He says, "Repent." [32] Without denying the pope's +right to the power of the keys, Luther wishes to come into the +clear about the extent of the pope's jurisdiction, which does not +reach as far as purgatory. He believes that the pope has the +right to remit "penalties," but these penalties are of the same +sort as those which were imposed in the early Church as a +condition precedent to the absolution; they are ecclesiastical +penalties merely, and do not extend beyond the grave; the true +penalty of sin is hatred of self, which continues until entrance +into the kingdom of heaven.[33] + +The Theses are formulated with continual reference to the +statements of the indulgence-preachers, and of the Instruction to +the Commissaries issued under the name of the Archbishop of +Mainz. [34] For this reason there is little logical sequence in +the arrangement of the Theses, and none of the attempts to +discover a plan or scheme underlying them has been +successful.[35] In a general way it may be said that for the +positive views of Luther on the subjects discussed, Theses 30-37 +and 41-51 are the most vital, while Theses 92-95 are sufficient +evidence of the motive which led Luther to make his protest. + +5. Conclusion--The editors of this Translation present herewith a +new translation of the Theses, together with three letters, which +will help the reader to understand the mind of Luther at the time +of their composition and his motive in preparing them. The first +of these letters is that which was sent, with a copy of the +Theses, to Albrecht of Mainz. The second and third are addressed +respectively to Staupitz and Leo X., and were written to +accompany the "Resolutions," [36] an exhaustive explanation and +defense of the Theses, published in 1518, after the controversy +had become bitter. + +6. Literature--(a) _Sources_. The source material for history of +indulgences is naturally widely scattered. The most convenient +collection is found in Koehler, _Dokumente zum Ablassstreit_, +Tübingen, 1900. For the indulgences against which Luther +protested, see, beside the Editions of Luther's Works, Kapp, +_Schauplatz des Tetselischen Ablass-Krams_, Leipzig, 1720; +_Sammlung einiger zum päbstlichen Ablass gehörigen Schriften_, +Leipzig, 1721; _Kleine Nachlese zur Erläuterung der +Reformationsgeschicte_, Leipzig, 1730 and 1733; also Loescher, +_Vollständige Reformationsacta_, I, Leipzig, 1720 + +(b) _Secondary Works_. Beside the general works in Church History +and History of Doctrine, see the Lives of Luther, in German +especially those of Köstlin-Kawerau, Kolde, Berger and Hausrath; +in English those of Beard, Jacobs, Lindsay, Smith and McGiffert; +also Boehmer, _Luther im Lichte der neueren Forschung_, ad ed., +Leipzig, 1910. + +On the indulgences in their relation to the Sacrament of Penance, +H, C. Lea, History of Confession and Indulgence, especially Vol. +III, Philadelphia, 1896; Brieger, _Das Wesen des Ablasses am +Ausgang des Mittelalters_, Leizig, 1897, and Article +_Indulgenzen_ in PRE.3 IX, pp. 76 ff. (Eng. in Schaff-Herzog v., +pp. 485-88); Gottlob, _Kreuzablass und Almosenablass_, Stuttgart, +1906 (especially valuable for the origin of indulgences). + +On the indulgences and the XCV Theses, Koestlin, _Luther's +Theologie_, Leipzig, 1883 (Eng. Trans, by Hay, The Theology of +Luther, Philadelphia, 1897); Bratke, _Luther's XCV Thesen und +ihre dogmengeschictlichen Voraussetzungen_, Göttingen, 1884; +Dieckboff, _Der Ablassstreit dogmengeschichtlich dargestellt_, +Gotha, 1886; Lindsay, _History of the Reformation_, I, New York, +1906; Tschackert, _Entstehung der lutherischen und reformierten +Kirchenlehre_, Göttingen, 1910. + +On the financial aspects of the indulgence-traffic, Schulte, _Die +Fugger in Rom_, 2 vols., Leipzig, 1904. + + CHARLES M. JACOBS. + Allentown, PA. + +FOOTNOTES + +[1] _Disputato pro declaratione virutis indulgentiarum_. + +[2] Luther says, _Apud nostros et propter nostros editae aunt_. +_Weimar Ed_., I. 528. On the whole subject see Letters to Staupitz +and the Pope, below. + +[3] Cf. _Weimar Ed._, I, 229. + +[4] The Church of All Saints at Wittenberg was the repository of +the great collection of relics which Frederick the Wise had +gathered. A catalogue of the collection, with illustrations by +Lucas Cranach, was published in 1509. The collection contained +5005 sacred objects, including a bit of the crown of thorns and +some of the Virgin Mother's milk. Adoration of these relics on +All Saints' Day (Nov. 1st) was rewarded with indulgence for more +than 500,000 years. So, Vol Bezold, _Die deutsche Reformation_ +(1890), p. 100; see also Barge, _Karlstadt_, I, 39ff. + +[5] Luther had preached a sermon warning against the danger of +indulgences on the Eve of All Saints (1516). See below. + +[6] See below, Letter to Leo X. + +[7] _Weimar Ed._, I, 230. + +[8] The Address to the Christian Nobility and the Babylonian +Captivity of the Church. + +[9] Introduction to the Complete Works (1545); above p.10. + +[10] See Letter to Staupitz, below. + +[11] See Letter to Leo X, below. + +[12] Cf. Gottlob, _Kreuzablass und Almosenblass_, p. I. + +[13] See Theses 5, 8, 85. + +[14] _Non solam plenam et largiorem, imo plenissimam omnium +suorum concedemus et concedimus veniam peccatorum_. Mirbt, +_Quellen_, 2d ed., No. 243. + +[15] This custom of putting the Jubilee-indulgences on sale seems +to date from the year 1390. Cf. Lea, _Hist. of Conf. and +Indulg._, III, 206. + +No mention is here made of the indulgences attached to adoration +of the relics, etc. On the development of this form of indulgence +see Lea, _Hist. of Conf. and Indulg._, III, 131-194, 234-195, and +Gottlog, _Kreuzablass und Almosenablass_, pp. 195-254. + +[16] See Thesis 12. + +[17] See Theses 4-6, Note 2. + +[18] For Luther's opinion of this distinction, see the Discourse +Concerning Confession elsewhere in the present volume. + +[19] "Not even the poorest part of the penance which is called +'satisfaction,' but the remission of the poorest part of +penance." Letter to Staupitz, below. + +[20] There is ample proof that in practice the indulgences were +preached as sufficient to secure the purchaser the entire +remission of sin, and the form _a culpa et poena_ was officially +employed in many cases (Cf. Brieger, _Das Wesen des Abiases am +Ausgang des M A._ and PRE3 IX. 83 ff., and Lea, _History of +Confession_, etc., III, 54 ff.). "It is difficult to withstand +the conclution that even in theory indulgences had been declared +to be efficacious for the removal of the guilt of sin in the +presence of God," Lindsay, _History of the Reformation_, I, 226. + +[21] It is the basis of this theory that Roman Catholic writers on +indulgences declare them to be "extra-sacramental," i. e., outside +the Sacrament of Penance. So, e.g., Kent, in The Catholic +Encyclopedia, Art. _Indulgence_. + +[22] See Theses 56-58. + +[23] The doctrine of the "Treasury of the Church" grew up as a +result of the indulgences. It was an attempt to answer the +question, How can a "satisfaction," which God demands, be waived? +The answer is, By the application of merits earned by Christ and +by the Saints who did more than God requires. These merits form +the Treasury of the Church. Cf. Seeberg, PRE3 XV, 417; Lea, +_Hist. of Confession_, etc., III, 14-28. + +[24] See Theses 26. + +[25] i. e. A plenary indulgence similar to those granted for +pilgrimage to Rome in Jubilee-years. See above, p.18. + +[26] See Theses 53-55. + +[27] See Thesis 75. + +[28] See Thesis 35. + +[29] See Thesis 27. + +[30] _Weimar Ed._, I, 63 ff.; _Erl. Ed._, I, 101 ff. + +[31] _Weimar Ed._, I, 94 ff,; _Erl. Ed._, I, 171 ff., 177 ff. + +[32] See Thesis 1. + +[33] See Thesis 4. + +[34] See Letter to Archbishop, below. The text of this +Instruction in Kapp, Sammlung, etc. (1721), pp. 117-206. +Tschackert has surmised that even the number of the Theses was +determined by the number of the paragraphs in this Instruction. +There were 94 of these paragraphs, and of the Theses 94 + 1. +_Enstehung d. luth. u. ref. Kirchenlehre_ (1910), p. 16, note 1. + +[35] The following, based on an unpublished manuscript of Th. +Brieger, is an interesting analysis of the contents and subject +matter of the Theses. For the sake of brevity the minor +subdivisions are omitted: + Introduction. The ideas fundamentally involved in the concept + of _poenitentia_ (Th. 1-7). + I. Indulgences for souls in purgatory (Th. 8-29). + 1. Canonical Penalties and the pains of purgatory (Th. 8-19). + 2. The relation of the Pope to purgatory (Th. 8-19). + II. Indulgences for the living (Th. 30-80). + 1. The content and nature of the preaching of indulgences + (Th. 30-55). + 2. The treasury of the Church (Th. 56-66). + 3. The duty of the regular church-authorities on the + matter (Th. 67-80). + Conclusion (Th. 81-95). + 1. The objections of the laity of the indulgence-traffic + (Th. 81-91). + 2. The evil motive of the traffic in indulgences, with + special references to the statements of Th. 1-4 (Th. + 91-95). H. Hermelink in Krüger's _Handbuch der + Kirchengeschicte_ (1911), III, 66. + +[36] _Weimar Ed._, I, pp. 525 ff. + + +I + +LETTER TO THE ARCHBISHOP ALBRECHT OF MAINZ + +OCTOBER 31, 1517 + + +To the Most Reverend Father in Christ and Most Illustrious Lord, +Albrecht of Magdeburg and Mainz, Archbishop and Primate of the +Church, Margrave of Brandenburg, etc., his own lord and pastor in +Christ, worthy of reverence and fear, and most gracious. + +JESUS[1] + +The grace of God be with you in all its fulness and power! Spare +me. Most Reverend Father in Christ and Most Illustrious Prince, +that I, the dregs of humanity, have so much boldness that I have +dared to think of a letter to the height of your Sublimity. The +Lord Jesus is my witness that, conscious of my smallness and +baseness, I have long deferred what I am now shameless enough to +do,--moved thereto most of all by the duty of fidelity which I +acknowledge that I owe to your most Reverend Fatherhood in +Christ. Meanwhile, therefore, may your Highness deign to cast an +eye upon one speck of dust, and for the sake of your pontifical +clemency to heed my prayer. + +Papal indulgences for the building of St. Peter's are circulating +under your most distinguished name, and as regards them, I do not +bring accusation against the outcries of the preachers, which I +have not heard, so much as I grieve over the wholly false +impressions which the people have conceived from them; to +wit,--the unhappy souls believe that if they have purchased +letters of indulgence they are sure of their salvation;[2] again, +that so soon as they cast their contributions into the money-box, +souls fly out of purgatory;[3] furthermore, that these graces +[i. e., the graces conferred in the indulgences] are so great that +there is no sin too great to be absolved, even, as they +say--though the thing is impossible--if one had violated the +Mother of God;[4] again, that a man is free, through these +indulgences, from all penalty and guilt.[5] + +O God, most good! Thus souls committed to your care, good Father, +are taught to their death, and the strict account, which you must +render for all such, grows and increases. For this reason I have +no longer been able to keep quiet about this matter, for it is by +no gift of a bishop that man becomes sure of salvation, since he +gains this certainty not even by the "inpoured grace" [6] of God, +but the Apostle bids us always "work out our own salvation in +fear and trembling," [Phil. 2:12] and Peter says, "the righteous +scarcely shall be saved." [1 Pet. 4:18, Matt] Finally, so narrow +is the way that leads to life, that the Lord, through the +prophets Amos and Zechariah, calls those who shall be saved +"brands plucked from the burning," [Amos 4:11, Zech. 3:2] and +everywhere declares the difficulty of salvation. + +Why, then, do the preachers of pardons, by these false fables and +promises, make the people careless and fearless? Whereas +indulgences confer on us no good gift, either for salvation or +for sanctity, but only take away the external penalty, which it +was formerly the custom to impose according to the canons.[7] + +Finally, works of piety and love are infinitely better than +indulgences,[8] and yet these are not preached with such ceremony +or such zeal; nay, for the sake of preaching the indulgences they +are kept quiet, though it is the first and the sole duty of all +bishops that the people should learn the Gospel and the love of +Christ, for Christ never taught that indulgences should be +preached. How great then is the horror, how great the peril of a +bishop, if he permits the Gospel to be kept quiet, and nothing +but the noise of indulgences to be spread among his people![9] +Will not Christ say to them, "straining at a gnat and swallowing +a camel"? [Matt. 23:34][10] + +In addition to this, Most Reverend Father in the Lord, it is said +in the Instruction to the Commissaries[11] which is issued under +your name, Most Reverend Father (doubtless without your knowledge +and consent), that one of the chief graces of indulgence is that +inestimable gift of God by which man is reconciled to God, and +all the penalties of purgatory are destroyed.[12] Again, it is +said that contrition is not necessary in those who purchase souls +[out of purgatory] or buy _confessionalia_.[13] + +But what can I do, good Primate and Most Illustrious Prince, +except pray your Most Reverend Fatherhood by the Lord Jesus +Christ that you would deign to look [on this matter] with the eye +of fatherly care, and do away entirely with that treatise[14] and +impose upon the preachers of pardons another form of preaching; +lest, perchance, one may some time arise, who will publish +writings in which he will confute both them and that treatise, to +the shame of your Most Illustrious Sublimity. I shrink very much +from thinking that this will be done, and yet I fear that it will +come to pass, unless there is some speedy remedy. + +These faithful offices of my insignificance I beg that your Most +Illustrious Grace may deign to accept in the spirit of a Prince +and a Bishop, i. e., with the greatest clemency, as I offer them +out of a faithful heart, altogether devoted to you, Most Reverend +Father, since I too am a part of your flock. + +May the Lord Jesus have your Most Reverend Fatherhood eternally +in His keeping. Amen. + +From Wittenberg on the Vigil of All Saints, MDXVII. + +If it please the Most Reverend Father he may see these my +Disputations, and learn how doubtful a thing is the opinion of +indulgences which those men spread as though it were most +certain. + + To the Most Reverend Father, + Brother Martin Luther. + +FOOTNOTES + +[1] In the original editions the word Jesus appears at the head +of the works, and the present editors have retained the use, +which was apparently an act of obedience to the command, +"Whatsoever ye do, in word or in deed, do all in the name of the +Lord Jesus" (Col. 3:17). + +[2] See Theses 18-24, 32, 52. + +[3] See Thesis 27. + +[4] See Thesis 75. + +[5] See Theses 5, 6, 20, 21. + +[6] _Gratia infusa_, meaning the working of God upon the hearts of +men, by means of which their lives become pleasing to God. Cf. +Loors' Dogmengeschicte, 4th ed., pp. 562 ff. + +[7] See Thesis 5. + +[8] See Theses 41-47. + +[9] See Theses 52-55. + +[10] See Thesis 80. + +[11] See above, Introduction, p. 22 f. + +[12] See Theses 21, 33. + +[13] See Thesis 55, and Introduction, p.22. + +[15] viz., The Instruction to the Commissaries. + + +II + +DISPUTATION OF DOCTOR MARTIN LUTHER ON THE POWER AND EFFICACY OF +INDULGENCES + +OCTOBER 31, 1517 + + +Out of love for the truth and the desire to bring it to light, +the following propositions will be discussed at Wittenberg, under +the presidency of the Reverend Father Martin Luther, Master of +Arts and of Sacred Theology, and Lecturer in Ordinary on the same +at that place. Wherefore he requests that those who are unable to +be present and debate orally with us, may do so by letter. + +In the Name our Lord Jesus Christ. Amen. + +1. Our Lord and Master Jesus Christ, when He said _Poenitentiam +agite_,[1] willed that the whole life of believers should be +repentance. [Matt. 4:17] + +2. This word cannot be understood to mean sacramental penance, +i. e., confession and satisfaction, which is administered by the +priests. + +3. Yet it means not inward repentance only; nay, there is no +inward repentance which does not outwardly work divers +mortifications of the flesh. + +4. The penalty[2] [of sin], therefore, continues so long as +hatred of self continues; for this is the true inward repentance, +and continues until our entrance into the kingdom of heaven. + +5. The pope does not intend to remit, and cannot remit any +penalties other than those which he has imposed either by his own +authority or by that of the Canons.[3] + +6. The pope cannot remit any guilt, except by declaring that it +has been remitted by God and by assenting to God's remission; +though, to be sure, he may grant remission in cases reserved to +his judgment. If his right to grant remission in such cases were +despised, the guilt would remain entirely unforgiven. + +7. God remits guilt to no one whom He does not, at the same time, +humble in all things and bring into subjection to His vicar, the +priest. + +8. The penitential canons are imposed only on the living, and, +according to them, nothing should be imposed on the dying. + +9. Therefore the Holy Spirit in the pope is kind to us, because +in his decrees he always makes exception of the article of death +and of necessity.[4] + +10. Ignorant and wicked are the doings of those priests who, in +the case of the dying, reserve canonical penances for purgatory. + +11. This changing of the canonical penalty to the penalty of +purgatory is quite evidently one of the tares that were sown +while the bishops slept. [Matt. 13:25] + +13. In former times the canonical penalties were imposed not +after, but before absolution, as tests of true contrition. + +13. The dying are freed by death from all penalties; they are +already dead to canonical rules, and have a right to be released +from them. + +14. The imperfect health [of soul], that is to say, the imperfect +love, of the dying brings with it, of necessity, great fear; and +the smaller the love, the greater is the fear. + +15. This fear and horror is sufficient of itself alone (to say +nothing of other things) to constitute the penalty of purgatory, +since it is very near to the horror of despair. + +16. Hell, purgatory, and heaven seem to differ as do despair, +almost-despair, and the assurance of safety. + +17. With souls in purgatory it seems necessary that horror would +grow less and love increase. + +18. It seems unproved, either by reason or Scripture, that they +are outside the state of merit, that is to say, of increasing +love. + +19. Again, it seems unproved that they, or at least that all of +them, are certain or assured of their own blessedness, though we +may be quite certain of it. + +20. Therefore by "full remission of all penalties" the pope means +not actually "of all," but only of those imposed by himself. + +21. Therefore those preachers of indulgences are in error, who +say that by the pope's indulgences a man is freed from every +penalty, and saved; + +22. Whereas he remits to souls in purgatory no penalty which, +according to the canons, they would have had to pay in this life. + +23. If it is at all possible to grant to any one the remission of +all penalties whatsoever, it is certain that this remission can +be granted only to the most perfect, that is, to the very fewest. + +24. It must needs be, therefore, that the greater part of the +people are deceived by that indiscriminate and high-sounding +promise of release from penalty. + +25. The power which the pope has, in a general way, over +purgatory, is just like the power which any bishop or curate has, +in a special way, within his own diocese or parish. + +36. The pope does well when he grants remission to souls [in +purgatory], not by the power of the keys (which he does not +possess),[5] but by way of intercession. + +27. They preach man[6] who say that so soon as the penny jingles +into the money-box, the soul flies out [of purgatory]. [7] + +28. It is certain that when the penny jingles into the money-box, +gain and avarice can be increased, but the result of the +intercession of the Church is in the power of God alone. + +29. Who knows whether all the souls in purgatory wish to be +bought out of it, as in the legend of Sts. Severinus and +Paschal.[8] + +30. No one is sure that his own contrition is sincere; much less +that he has attained full remission. + +31. Rare as is the man that is truly penitent, so rare is also +the man who truly buys indulgences, i. e., such men are most rare. + +32. They will be condemned eternally, together with their +teachers, who believe themselves sure of their salvation because +they have letters of pardon.[9] + +33. Men must be on their guard against those who say that the +pope's pardons are that inestimable gift of God by which man is +reconciled to Him; + +34. For these "graces of pardon" concern only the penalties of +sacramental satisfaction, and these are appointed by man.[10] + +35. They preach no Christian doctrine who teach that contrition +is not necessary in those who intend to buy souls out of +purgatory or to buy _confessionalia_.[11] + +36. Every truly repentant Christian has a right to full remission +of penalty and guilt, even without letters of pardon. + +37. Every true Christian, whether living or dead, has part in all +the blessings of Christ and the Church; and this is granted him +by God, even without letters of pardon. + +38. Nevertheless, the remission and participation [in the +blessings of the Church] which are granted by the pope are in no +way to be despised, for they are, as I have said,[12] the +declaration of divine remission. + +39. It is most difficult, even for the very keenest theologians, +at one and the same time to commend to the people the abundance +of pardons and [the need of] true contrition. + +40. True contrition seeks and loves penalties, but liberal +pardons only relax penalties and cause them to be hated, or at +least, furnish an occasion [for hating them]. + +41. Apostolic[13] pardons are to be preached with caution, lest +the people may falsely think them preferable to other good works +of love. + +42. Christians are to be taught that the pope does not intend the +buying of pardons to be compared in any way to works of mercy. + +43. Christians are to be taught that he who gives to the poor or +lends to the needy does a better work than buying pardons; + +44. Because love grows by works of love, and man becomes +better; but by pardons man does not grow better, only more free +from penalty. + +45. Christians are to be taught that he who sees a man in need, +and passes him by, and gives [his money] for pardons, purchases +not the indulgences of the pope, but the indignation of God. + +46. Christians are to be taught that unless they have more than +they need, they are bound to keep back what is necessary for +their own families, and by no means to squander it on pardons. + +47. Christians are to be taught that the buying of pardons is a +matter of free will, and not of commandment. + +48. Christians are to be taught that the pope, in granting +pardons, needs, and therefore desires, their devout prayer for +him more than the money they bring. + +49. Christians are to be taught that the pope's pardons are +useful, if they do not put their trust in them; but altogether +harmful, if through them they lose their fear of God.[14] + +50. Christians are to be taught that if the pope knew the +exactions of the pardon-preachers, he would rather that St. +Peter's church should go to ashes, than that it should be built +up with the skin, flesh and bones of his sheep. + +51. Christians are to be taught that it would be the pope's wish, +as it is his duty, to give of his own money to very many of those +from whom certain hawkers of pardons cajole money, even though +the church of St. Peter might have to be sold. + +53. The assurance of salvation by letters of pardon is vain, even +though the commissary,[15] nay, even though the pope himself, +were to stake his soul upon it. + +53. They are enemies of Christ and of the pope, who bid the Word +of God be altogether silent in some Churches, in order that +pardons may be preached in others. + +54. Injury is done the Word of God when, in the same sermon, an +equal or a longer time is spent on pardons than on this Word.[16] + +55. It must be the intention of the pope that if pardons, which +are a very small thing, are celebrated with one bell, with single +processions and ceremonies, then the Gospel, which is the very +greatest thing, should be preached with a hundred bells, a +hundred processions, a hundred ceremonies. + +56. The "treasures of the Church," [17] out of which the pope +grants indulgences, are not sufficiently named or known among the +people of Christ. + +57. That they are not temporal treasures is certainly evident, +for many of the vendors do not pour out such treasures so easily, +but only gather them. + +58. Not are they the merits of Christ and the Saints, for even +without the pope, these always work grace for the inner man, and +the cross, death, and hell for the outward man. + +59. St. Lawrence said that the treasures of the Church were the +Church's poor, but he spoke according to the usage of the word in +his own time. + +60. Without rashness we say that the keys of the Church, given by +Christ's merit, are that treasure; + +61. For it is clear that for the remission of penalties and of +reserved cases, the power of the pope is of itself sufficient. + +62. The true treasure of the Church is the Most Holy Gospel of +the glory and the grace of God. + +63. But this treasure is naturally most odious, for it makes the +first to be last. + +64. On the other hand, the treasure of indulgences is naturally +most acceptable, for it makes the last to be first. + +65. Therefore the treasures of the Gospel are nets with which +they formerly were wont to fish for men of riches. + +66. The treasures of the indulgences are nets with which they now +fish for the riches of men. + +67. The indulgences which the preachers cry as the "greatest +graces" are known to be truly such, in so far as they promote +gain. + +68. Yet they are in truth the very smallest graces compared with +the grace of God and the piety of the Cross. + +69. Bishops and curates are bound to admit the commissaries of +apostolic pardons, with all reverence. + +70. But still more are they bound to strain all their eyes and +attend with all their ears, lest these men preach their own +dreams instead of the commission of the pope. + +71. He who speaks against the truth of apostolic pardons, let him +be anathema and accursed! + +73. But he who guards against the lust and license of the +pardon-preachers, let him be blessed! + +73. The pope justly thunders[18] against those who, by any art, +contrive the injury of the traffic in pardons. + +74. But much more does he intend to thunder against those who use +the pretext of pardons to contrive the injury of holy love and +truth. + +75. To think the papal pardons so great that they could absolve a +man even if he had committed an impossible sin and violated the +Mother of God--this is madness.[19] + +76. We say, on the contrary, that the papal pardons are not able +to remove the very least of venial sins, so far as its guilt is +concerned.[20] + +77. It is said that even St. Peter, if he were now Pope, could +not bestow greater graces; this is blasphemy against St. Peter +and against the pope. + +78. We say, on the contrary, that even the present pope, and any +pope at all, has greater graces at his disposal; to wit, the +Gospel, powers, gifts of healing, etc., as it is written in I. +Corinthians xii. + +79. To say that the cross, emblazoned with the papal arms, which +is set up [by the preachers of indulgences], is of equal worth +with the Cross of Christ, is blasphemy. + +80. The bishops, curates and theologians who allow such talk to +be spread among the people, will have an account to render. + +81. This unbridled preaching of pardons makes it no easy matter, +even for learned men, to rescue the reverence due to the pope +from slander, or even from the shrewd questionings of the laity. + +82. To wit:--"Why does not the pope empty purgatory, for the sake +of holy love and of the dire need of the souls that are there, if +he redeems an infinite number of souls for the sake of miserable +money with which to build a Church? The former reasons would be +most just; the latter is most trivial." + +83. Again:--"Why are mortuary and anniversary masses for the dead +continued, and why does he not return or permit the withdrawal of +the endowments founded on their behalf, since it is wrong to pray +for the redeemed?" + +84. Again:--"What is this new piety of God and the pope, that for +money they allow a man who is impious and their enemy to buy out +of purgatory the pious soul of a friend of God, and do not +rather, because of that pious and beloved soul's own need, free +it for pure love's sake?" + +85. Again:--"Why are the penitential canons,[21] long since in +actual fact and through disuse abrogated and dead, now satisfied +by the granting of indulgences, as though they were still alive +and in force?" + +86. Again:--"Why does not the pope, whose wealth is to-day +greater than the riches of the richest, build just this one +church of St. Peter with his own money, rather than with the +money of poor believers?" + +87. Again:--"What is it that the pope remits, and what +participation[22] does he grant to those who, by perfect +contrition, have a right to full remission and participation?" + +88. Again:--"What greater blessing could come to the Church than +if the pope were to do a hundred times a day what he now does +once,[23] and bestow on every believer these remissions and +participations?" + +89. "Since the pope, by his pardons, seeks the salvation of souls +rather than money, why does he suspend the indulgences and +pardons granted heretofore, since these have equal efficacy?" [24] + +90. To repress these arguments and scruples of the laity by force +alone, and not to resolve them by giving reasons, is to expose +the Church and the pope to the ridicule of their enemies, and to +make Christians unhappy. + +91. If, therefore, pardons were preached according to the spirit +and mind of the pope, all these doubts would be readily resolved; +nay, they would not exist. + +92. Away, then, with all those prophets who say to the people of +Christ, "Peace, peace," and there is no peace! [Ezek. 13:10] + +93. Blessed be all those prophets who say to the people of +Christ, "Cross, cross," and there is no cross![25] + +94. Christians are to be exhorted that they be diligent in +following Christ, their Head, through penalties, deaths, and +hell; + +95. And thus be confident of altering into heaven rather through +many tribulations, than through the assurance of peace. [Acts +14:22] + +FOOTNOTES + +[1] Matt. 4:17. Greek, _µeta??e?te_; English "repent"; German +_Bussetun_. The Latin and German versions may also be rendered, "Do +penance"; the Greek, on the other hand, can only mean "Repent." + +[2] The Roman theology distinguishes between the "guilt" and the +"penalty" of sin. See Introduction, p.19. + +[3] Decrees of the Church, having the force of law. The canons +referred to here and below (Cf. Theses 8, 85) are the so-called +penitential Canons. See Introduction, p.17. + +[4] Commenting on this Thesis in the _Resolutions_, Luther +distinguishes between "temporal" and "eternal" necessity. +"Necessity knows no law." "Death is the necessity of necessities" +(_Weimar Ed._, I, 549; _Erl. Ed. op. var. arg._, II, 166). + +[5] This is not a denial of the power of the keys, i. e., the +power to forgive and retain sin, but merely that the power of the +keys extends to purgatory. + +[6] i. e., Merely human doctrine. + +[7] An alleged statement of indulgence-vendors. See Letter to +Mainz and Introduction. + +[8] Luther refers again to this story in the _Resolutions_ +(_Weimar Ed._, I, p.586). The story is that these saints +preferred to remain longer in purgatory that they might have +greater glory in heaven. Luther adds, "Whoever will, may believe +in these stories; it is no concern of mine." + +[9] Luther uses the terms "pardon" and "indulgence" +interchangeably. + +[10] For meaning of the term "satisfaction," see Introduction, p. +19f. + +[11] Privileges entitling their holder to choose his own +confessor and relieving him of certain satisfactions. See +Introduction, p. 22. + +[12] See above, Thesis 6. + +[13] i. e., "Papal." + +[14] Cf. Thesis 32. + +[15] The commissioner who sold the letters of indulgence. + +[16] The best texts read _illi_, "on it," i. e., the Word of God. +The _Erl. Ed._ has a variant _verbis evangelics_, "the words of the +Gospel" (_op. var. arg._, I, 289). + +[17] See Introduction, p. 20, note 2. + +[18] i. e., Threatens with "thunder-bolt" of excommunication. + +[19] See Letter to Mainz, above p. 26. For repetition and defense +of the statement against which Luther here protests, see _Disp. +I. Jo Tetzelii_, Th. 99-101; Loescher. I, 513. + +[20] Cf. Thesis 6. + +[21] Cf. Thesis 5 and note. + +[22] Cf. Theses 36, 37. + +[23] The letter of indulgence entitled its possessor to +absolution "once in life and in the article of death." + +[24] During the time when the Jubilee-indulgences were preached, +other Indulgences were suspended. + +[25] In a letter to Michael Dressel, 22 June, 1516, Luther had +written: "It is not that man, therefore whom no one disturbs who +has peace--which is indeed, the peace of the world--but he whom +all men and all things harass and who bears all quietly with joy. +You say with Israel: 'Peace, peace,' and there is no peace; say +rather with Christ, 'Cross, cross' and there is no cross. For the +cross ceases to be a cross as soon as you say joyfully: 'Blessed +cross, there is no tree like you'" (Preserved Smith, _Luther_, p. +32). + + +III + +LETTER TO JOHN STAUPITZ ACCOMPANYING THE "RESOLUTIONS" TO THE XCV +THESES + +1518 + + +To his Reverend and Dear Father + +JOHN STAUPITZ, + +Professor of Sacred Theology, Vicar of the Augustinian Order, + +Brother Martin Luther, + +his pupil, + +sendeth greeting. + +I remember, dear Father, that once, among those pleasant and +wholesome talks of thine, with which the Lord Jesus ofttimes +gives me wondrous consolation, the word _poenitentia_[1] was +mentioned. We were moved with pity for many consciences, and for +those tormentors who teach, with rules innumerable and +unbearable, what they call a _modus confitendi_.[2] Then we heard +thee say as with a voice from heaven, that there is no true +penitence which does not begin with love of righteousness and of +God, and that this love, which others think to be the end and the +completion of penitence, is rather its beginning. + +This word of thine stuck in me like a sharp arrow of the mighty, +[Ps. 120:4] and from that time forth I began to compare it with +the texts of Scripture which teach penitence. Lo, there began a +joyous game! The words frollicked with me everywhere! They +laughed and gamboled around this saying. Before that there was +scarcely a word in all the Scriptures more bitter to me than +"penitence," though I was busy making pretences to God and trying +to produce a forced, feigned love; but now there is no word which +has for me a sweeter or more pleasing sound than "penitence." For +God's commands are sweet, when we find that they are to be read +not in books alone, but in the wounds of our sweet Saviour. + +After this it came about that, by the grace of the learned men +who dutifully teach us Greek and Hebrew, I learned that this word +is in Greek _metanoia_ and is derived from _meta_ and _noun_, i. +e., _post_ and _mentem_,[3] so that _poenitentia_ or _metanoia_ +is a "coming to one's senses," and is a knowledge of one's own +evil, gained after punishment has been accepted and error +acknowledged; and this cannot possibly happen without a change in +our heart and our love. All this answers so aptly to the theology +of Paul, that nothing, at least in my judgment, can so aptly +illustrate St. Paul. + +Then I went on and saw that _metanoia_ can be derived, though not +without violence, not only from _post_ and _mentem_, but also +from _trans_ and _mentem_, [4] so that _metanoia_ signifies a +changing[5] of the mind and heart, because it seemed to indicate +not only a change of the heart, but also a manner of changing it, +i. e., the grace of God. For that "passing over of the mind," [6] +which is true repentance, is of very frequent mention in the +Scriptures. Christ has displayed the true significance of that +old word "Passover"; and long before the Passover, [Ex. 19:11] +Abraham was a type of it, when he was called a "pilgrim," [1 Cor. +5:7] i. e., a "Hebrew," [7] that is to say, one who "passed over" +into Mesopotamia, as the Doctor of Bourgos[8] learnedly explains. +With this accords, too, the title of the Psalm [Ps. 39] in which +Jeduthun, i. e., "the pilgrim," [9] is introduced as the singer. + +Depending on these things, I ventured to think those men false +teachers who ascribed so much to works of penitence that they +left us scarcely anything of penitence itself except trivial +satisfactions[10] and laborious confession, because, forsooth, +they had derived their idea from the Latin words _poenitentiam +agere_,[11] which indicate an action, rather than a change of +heart, and are in no way an equivalent for the Greek _metanoia_. + +While this thought was boiling in my mind, suddenly new trumpets +of indulgences and bugles of remissions began to peal and to bray +all about us; but they were not intended to arouse us to keen +eagerness for battle. In a word, the doctrine of true penitence +was passed by, and they presumed to praise not even that poorest +part of penitence which is called "satisfaction," [12] but the +remission of that poorest part of penitence; and they praised it +so highly that such praise was never heard before. Then, too, +they taught impious and false and heretical doctrines with such +authority (I wished to say "with such assurance") that he who +even muttered anything to the contrary under his breath, would +straightway be consigned to the flames as a heretic, and +condemned to eternal malediction. + +Unable to meet their rage half-way, I determined to enter a +modest dissent, and to call their teaching into question, relying +on the opinion of all the doctors and of the whole Church, that +to render satisfaction is better than to secure the remission of +satisfaction, i. e., to buy indulgences. Nor is there anybody who +ever taught otherwise. Therefore, I published my +Disputation;[13] in other words, I brought upon my head all the +curses, high, middle and low, which these lovers of money (I +should say "of souls") are able to send or to have sent upon me. +For these most courteous men, armed, as they are, with very dense +acumen, since they cannot deny what I have said, now pretend that +in my Disputation I have spoken against the power of the Supreme +Pontiff.[14] + +That is the reason. Reverend Father, why I now regretfully come +out in public. For I have ever been a lover of my corner, and +prefer to look upon the beauteous passing show of the great minds +of our age, rather than to be looked upon and laughed at. But I +see that the bean must appear among the cabbages,[15] and the +black must be put with the white, for the sake of seemliness and +loveliness. + +I ask, therefore, that thou wilt take this foolish work of mine +and forward it, if possible, to the most Excellent Pontiff, Leo +X, where it may plead my cause against the designs of those who +hate me. Not that I wish thee to share my danger! Nay, I wish this +to be done at my peril only. Christ will see whether what I have +said is His or my own; and without His permission there is not a +word in the Supreme Pontiff's tongue, nor is the heart of the +king in his own hand. [Ps. 138:4 (Vulgate), Prov. 21:1] He is the +Judge whose verdict I await from the Roman See. + +As for those threatening friends of mine, I have no answer for +them but that word of Reuchlin's--"He who is poor fears nothing; +he has nothing to lose." Fortune I neither have nor desire; if I +have had reputation and honor, he who destroys them is always at +work; there remains only one poor body, weak and wearied with +constant hardships, and if by force or wile they do away with +that (as a service to God), they will but make me poorer by +perhaps an hour or two of life. [John 16:2] Enough for me is the +most sweet Saviour and Redeemer, my Lord Jesus Christ, to Whom I +shall always sing my song; [Ps. 104:33] if any one is unwilling +to sing with me, what is that to me? Let him howl, if he likes, +by himself. + +The Lord Jesus keep thee eternally, my gracious Father! + +Wittenberg, Day of the Holy Trinity, MDXVIII + +FOOTNOTES + +[1] "Penitence," "repentance," "penance," are all translations of +this word. See above, p.29, note 1. + +[2] The _modus confitendi_, or "way of confession" is the +teaching of what sins are to be confessed to the priest and how +they are to be confessed. The subject is discussed fully by +Luther in his _Discussion of Confession_, below, pp. 81-102. + +[3] Gr. _µet?_, Lat., _post_. Eng., "after"; Gr. _????_, Lat., +_mens_, Eng., "mind." + +[4] The Greek _µet?_ can also be translated by the Latin _trans_, +which, in compounds, denotes movement from one place, or thing, +or condition, to another. + +[5] Lat. _transmutatio_, "the act or process of changing," not +simply "a change" (_mutatio_). + +[6] _Transitus mentis_. + +[7] The derivative of the term "Hebrew" is still disputed (v. +PRE3 VII, p.507). Luther conceives it to mean _transitor_, "one +who passes through tor across the land," "a pilgrim." Cf. Genesis +12:6. + +[8] _Burgenesis_, i. e. Paul of Bourgos (1353-1435). + +[9] Another bit of Mediæval philology. + +[10] See Introduction, p. 19. + +[11] Cf. Thesis 1, and foot-note. + +[12] Here again, as above, we have the double sense of +_poentitentia_. Satisfaction is a part of sacramental penance. +Luther's charge is that in preaching the remission of this part +of the Sacrament the doctrine of true penitence (cf. Thesis 1) is +passed by. + +[13] The Ninety-five Theses. + +[14] Tetzel's reply to the Theses (_Disputatio II, Jo. +Tetzelli_), 1517. Loescher, I, pp. 517 ff. + +[15] A Latin adage, _chorcorus inter olern_. + + +IV + +LETTER TO POPE LEO X, ACCOMPANYING THE "RESOLUTIONS" TO THE XCV +THESES 1518 + + +To the + +Most Blessed Father, + +LEO X. + +Martin Luther, + +Augustinian Friar, + +wisheth everlasting welfare. + +I have heard evil reports about myself, most blessed Father, by +which I know that certain friends have put my name in very bad +odor with you and yours, saying that I have attempted to belittle +the power of the keys and of the Supreme Pontiff. Therefore I am +accused of heresy, apostasy, and perfidy, and am called by six +hundred other names of ignominy. My ears shudder and my eyes are +astounded. But the one thing in which I put my confidence remains +unshaken--my clear and quiet conscience. Moreover, what I hear is +nothing new. With such like decorations I have been adorned in my +own country by those same honorable and truthful men, i. e., by +the men whose own conscience convicts them of wrong-doing, and +who are trying to put their own monstrous doings off on me, and +to glorify their own shame by bringing shame to me. But you will +deign, blessed Father, to hear the true case from me, though I am +but an uncouth child. [Jer. 2:6] + +It is not long ago that the preaching of the Jubilee +indulgences[1] was begun in our country, and matters went so far +that the preachers of indulgences, thinking that the protection +of your name made anything permissible, ventured openly to teach +the most impious and heretical doctrines, which threatened to +make the power of the Church a scandal and a laughing-stock as if +the decretals _De abusionibus quaestorum_[2] did not apply to them. + +Not content with spreading this poison of theirs by word of +mouth, they published tracts and scattered them among the people. +In these books--to say nothing of the insatiable and unheard of +avarice of which almost every letter in them vilely smells--they +laid down those same impious and heretical doctrines, and laid +them down in such wise that confessors were bound by their oath +to be faithful and insistent in urging them upon the people. I +speak the truth, and none of them can hide himself from the heat +thereof [Ps. 19:6]. The tracts are extant and they cannot disown +them. These teachings were so successfully carried on, and the +people, with their false hopes, were sucked so dry that, as the +Prophet says, "they plucked their flesh from off their bones"; +[Mic. 3:2] but they themselves meanwhile were fed most pleasantly +on the fat of the land. + +There was just one means which they used to quiet opposition, to +wit, the protection of your name, the threat of burning at the +stake, and the disgrace of the name "heretic." It is incredible +how ready they are to threaten, even, at times, when they +perceive that it is only their own mere silly opinions which are +contradicted. As though this were to quiet opposition, and not +rather to arouse schisms and seditions by sheer tyranny! + +None the less, however, stories about the avarice of the priests +were bruited in the taverns, and evil was spoken of the power of +the keys and of the Supreme Pontiff, and as evidence of this, I +could cite the common talk of this whole land. I truly confess +that I was on fire with zeal for Christ, as I thought, or with +the heat of youth, if you prefer to have it so; and yet I saw +that it was not in place for me to make any decrees or to do +anything in these matters. Therefore I privately admonished some +of the prelates of the Church. By some of them I was kindly +received, to others I seemed ridiculous, to still others +something worse; for the terror of your name and the threat of +Church censures prevailed. At last, since I could do nothing +else, it seemed good that I should offer at least a gentle +resistance to them, i. e., question and discuss their teachings. +Therefore I published a set of theses, inviting only the more +learned to dispute with me if they wished; as should be evident, +even to my adversaries, from the Preface to the Disputation.[3] + +Lo, this is the fire with which they complain that all the world +is now ablaze! Perhaps it is because they are indignant that I, +who by your own apostolic authority am a Master of Theology, have +the right to conduct public disputations, according to the custom +of all the Universities and of the whole Church, not only about +indulgences, but also about God's power and remission and mercy, +which are incomparably greater subjects. I am not much moved, +however, by the fact that they envy me the privilege granted me +by the power of your Holiness, since I am unwillingly compelled +to yield to them in things of far greater moment, viz., when they +mix the dreams of Aristotle with theological matters, and conduct +nonsensical disputations about the majesty of God, beyond and +against the privilege granted them. + +It is a miracle to me by what fate it has come about that this +single Disputation of mine should, more than any other, of mine +or of any of the teachers, have gone out into very nearly the +whole land. It was made public at our University and for our +University only, and it was made public in such wise that I +cannot believe it has become known to all men. For it is a set of +theses, not doctrines or dogmas, and they are put, according to +custom, in an obscure and enigmatic way. Otherwise, if I had been +able to foresee what was coming, I should have taken care, for my +part, that they would be easier to understand. + +Now what shall I do? I cannot recant them; and yet I see that +marvelous enmity is inflamed against me because of their +dissemination. It is unwillingly that I incur the public and +perilous and various judgment of men, especially since I am +unlearned, dull of brain, empty of scholarship; and that too in +this brilliant age of ours, which by its achievements in letters +and learning can force even Cicero into the corner, though he was +no base follower of the public light. But necessity compels me to +be the goose that squawks among the swans. + +And so, to soften my enemies and to fulfil the desires of many, I +herewith send forth these trifling explanations of my +Disputation; I send them forth in order, too, that I may be more +safe under the defense of your name and the shadow of your +protection. In them all may see, who will, how purely and amply I +have sought after and cherished the power of the Church and +reverence for the keys; and, at the same rime, how unjustly and +falsely my adversaries have befouled me with so many names. For +if I had been such a one as they wish to make me out, and if I +had not, on the contrary, done everything correctly, according to +my academic privilege, the Most Illustrious Prince Frederick, +Duke of Saxony, Imperial Elector, etc., would never have +tolerated such a pest in his University, for he most dearly loves +the Catholic and Apostolic truth, nor could I have been tolerated +by the keen and learned men of our University. But what has been +done, I do because those most courteous men do not fear openly to +involve both the Prince and the University in the same disgrace +with myself.[4] + +Wherefore, most blessed Father, I cast myself at the feet of your +Holiness, with all that I have and all that I am. Quicken, kill, +call, recall, approve, reprove, as you will. In your voice I +shall recognize the voice of Christ directing you and speaking in +you. If I have deserved death, I shall not refuse to die. For +the earth is the Lord's and the fulness thereof. [Ps. 24:1] He is +blessed forever. Amen. + +May He have you too forever in His keeping. Amen. + +ANNO MDXVIII. + +FOOTNOTES + +[1] See Introduction, pp. 18, 21. + +[2] i. e. The papal laws regulating the methods of collectors of +church-funds. + +[3] The Ninety-five Theses. + +[4] See Tetzel's _II. Disputation_, Theses 47, 48. Loescher, I, p. +522. + + +A TREATISE ON THE HOLY SACRAMENT OF BAPTISM +1529 + + +INTRODUCTION + +This treatise is not a sermon in the ordinary acceptation of the +term. It was not preached, but, according to the Latin usage of +the word "sermo," was rather "a discourse," "a discussion," "a +disputation" concerning baptism. Even in popular usage, the term +"sermon" implies careful preparation and the orderly arrangement +of thought. Here, therefore, we have a carefully prepared +statement of Luther's opinion of the real significance of +baptism. Published in November, 1519, and shortly afterward in a +Latin translation,[1] it shows that the leading features of his +doctrine on this subject were already fixed. With it should be +read the chapter in the Large Catechism (1519), and the treatise +_Von der Wiedertaufe_ (1538).[2] The treatment is not polemical, +but objective and practical. The Anabaptist controversy was still +in the future. No objections against Infant Baptism or problems +that it suggested were pressing for attention. Nothing more is +attempted than to explain in a very plain and practical way how +every one who has been baptised should regard his baptism. It +commits to writing in an entirely impersonal way a problem of +Luther's own inner life, for the instruction of others similarly +perplexed. + +He is confronted with a rite universally found in Christendom and +nowhere else, the one distinctive mark of a Christian, the seal +of a divine covenant. What it means is proclaimed by its very +external form. But it is more than a mere object-lesson +pictorially representing a great truth. With Luther, Word and +Spirit, sign and that which is signified, belong together. +Wherever the one is present, there also is the efficacy of the +other. The sign is not limited to the moment of administration, +and that which is signified is not projected far into the distant +future of adult years. + +The emphatic preference here shown for immersion may surprise +those not familiar with Luther's writings. He prefers it as a +matter of choice between non-essentials. To quote only his +treatise of the next year on the Babylonian Captivity: "I wish +that those to be baptised were entirety sunken in the water; not +that I think it necessary, but that of so perfect and complete a +thing, there should be also an equally complete and perfect +sign." [3] It was a form that was granted as permissible in +current Orders approved by the Roman Church, and was continued in +succeeding Orders.[4] Even when immersion was not used, the +copious application of the water was a prominent feature of the +ceremony. No one is better qualified to speak on this subject +than Prof. Rietschel, himself formerly a Wittenberger: "The form +of baptism at Wittenberg is manifest from the picture by L. +Cranach on the altar of the Wittenberg _Pfarrkirche_, in which +Melanchthon is administering baptism. At Melanchthon's left hand +lies the completely naked child over the foot. With his right +hand he is pouring water upon the child's head, from which the +water is copiously flowing." [5] + +Nor should it be forgotten that the immersion which Luther had in +mind was not that of adults, almost unknown at the time, and as +he himself says, practically unknown for about a thousand +years,[6] but that of infants. In the immersion of infants, he +finds two things: first, the sinking of the child beneath the +water, and, then, its being raised out, the one signifying death +to sin and all its consequences, and the other, the new life into +which the child is introduced. Four years later Luther introduced +into the revised Order of Baptism which he prepared, the Collect +of ancient form, but which the most diligent search of liturgical +scholars has thus far been unable to discover in any of the +prayers of the Ancient or Mediæval Church, expressing in +condensed form this thought. We quote the introduction, as freely +rendered by Cranmer in the First Prayer Book of Edward VI: +"Almighty and Everlasting God, Which, of Thy justice, didst +destroy by floods of water the whole world for sin, except eight +persons, whom of Thy mercy Thou didst save, the same time, in the +ark; and when Thou didst drown in the Red Sea wicked King Pharaoh +with all his army, yet, the same time, Thou didst lead Thy +people, the children of Israel, safely through the midst thereof; +whereby Thou didst figure the washing of Thy holy baptism, and by +the baptism of Thy well-beloved Son, Jesus Christ, didst sanctify +the flood of Jordan, and all other waters, to the mystical +washing away of sin," etc.[7] + +The figure is to him not that of an act, but of a process +extending throughout the entire earthly life of the one baptised. +Sin is not drowned at once, or its consequences escaped in a +moment. It is a graphic presentation in epitome of the entire +work of grace with this subject.[8] Life, therefore, in the +language of this treatise, is "a perpetual baptism." As the mark +of our Christian profession, as the sacramental oath of the +soldier of the cross, it is the solemn declaration of relentless +warfare against sin, and of life-long devotion to Christ our +Leader. As the true bride is responsive to no other love than +that of her husband, so one faithful to his baptism is dead to +all else. It is as though all else had been sunk beneath the sea. + +In the distinction drawn between the sacramental sign and the +sacramental efficacy in paragraphs seven and eight, the +Protestant distinction between justification and sanctification +is involved. The one baptised, becomes in his baptism, wholly +dead to the condemning power of sin; but so far as the presence +of sin is concerned, the work of deliverance has just begun. This +is in glaring contrast with the scholastic doctrine that original +sin itself is entirely eradicated in baptism.[9] For baptism but +begins the constant struggle against sin that ends only with the +close of life. Hence the warning against making of baptism a +ground for presumption, and against relaxing the earnestness of +the struggle upon the assumption that one has been baptised. For +unless baptism be the beginning of a new life, it is without +meaning. + +Nor is the error less fatal which resorts to satisfactions, +self-chosen or ecclesiastically appointed, for the forgiveness of +sin committed after baptism. For as every sin committed after +baptism is a falling away from baptism, all repentance is a +return to baptism. No forgiveness is to be found except upon the +terms of our baptism. Never changing is God's covenant. If broken +on our part, no new covenant is to be sought. We must return to +the faith of our childhood or be lost. The Mediæval Church had +devised a sacrament of penance to supplement and repair the +alleged broken down and inoperative sacrament of baptism. +Baptism, so ran the teaching, blotted out the past and put one on +a plane to make a new beginning; but, then, when he fell, there +was this new sacrament, to which resort could be taken. It was +the "second plank," wrote Jerome, "by which one could swim out of +the sea of his sins." "No," exclaimed Luther, in the Large +Catechism, "the ship of our baptism never goes down. If we fall +out of the ship, there it is, ready for our return." [10] + +There are, then, no vows whatever that can be substitutes for our +baptism, or can supplement it. The baptismal vow comprehends +everything. Only one distinction is admissible. While the vow +made in baptism is universal, binding all alike to complete +obedience to God, there are particular spheres in which this +general vow is to be exercised and fulfilled. Not all Christians +have the same office at the same calling. When one answers a +divine call directing him to some specific form of Christian +service, the vow made in response to such call is only the +re-affirmation and application to a peculiar relation of the one +obligatory vow of baptism.[11] + +While the divine institution and Word of God in baptism are of +prime importance, the office of faith must also be made +prominent. Faith is the third element in baptism. Faith does not +make the sacrament; but faith appropriates and applies to self +what the sacrament offers. _Non sacramentum, sed fides sacramenti +justificat_. Nor are we left in doubt as to what is here meant by +the term "faith." In paragraph fourteen it is explicitly +described. Faith, we are then taught, is nothing else than to +look away from self to the mercy of God, as He offers it in the +word of His grace, whereof baptism is the seal to every child +baptised. + +Luther's purpose, in this discussion, being to guard against the +Mediæval theory of any _opus operatum_[12] efficacy in the +sacrament, he would have wandered from his subject, if he had +entered at this place into any extended discussion of the nature +of the faith that is required. A few years later (1528), the +Anabaptist reaction, which over-emphasised the subjective, and +depreciated the objective side of the sacraments, necessitated a +much fuller treatment of the peculiar office of faith with +respect to baptism. To complete the discussion, the citation of a +few sentences from his treatise, _Von der Wiedertaufe_, may, +therefore, not be without use. Insisting that, important as faith +is, the divine Word, and not faith, is the basis of baptism, he +shows how one who regards faith, on the part of the candidate for +baptism, essential to its validity, can never, if consistent, +administer baptism; since there is no case in which he can have +absolute certainty that faith is present. Or if one should have +doubts as to the validity of his baptism in infancy, because he +has no evidence that he then believed, and, for this reason, +should ask to be baptised in adult years, then if Satan should +again trouble him as to whether, even when baptised the second +time, he really had faith, he would have to be baptised a third, +and a fourth time, and so on _ad infinitum_, as long as such +doubts recurred.[13] "For it often happens that one who thinks +that he has faith, has none whatever, and that one who thinks +that he has no faith but only doubts, actually believes. We are +not told: 'He who knows that he believes,' or 'If you know that +you believe,' but: 'He that believeth shall be saved.' [14] In +other words, it is not faith in our faith that is asked, but +faith in the Word and institution of God. Again: "Tell me: Which +is the greater, the Word of God or faith? Is not the Word of God +the greater? For the Word does not depend upon faith, but it is +faith that is dependent on God's Word. Faith wavers and changes; +but the Word of God abides forever."[15] "The man who bases his +baptism on his faith, is not only uncertain, but he is a godless +and hypocritical Christian; for he puts his trust in what is not +his own, viz., in a gift which God has given him, and not alone +in the Word of God; just as another builds upon his strength, +wisdom, power, holiness, which, nevertheless, are gifts which God +has given us." [16] Even though at the time of baptism there be +no faith, the baptism, nevertheless, is valid. For if at the time +of marriage, a maiden be without love to the man whom she +marries, when, two years later, she has learned to love her +husband, there is no need of a new betrothal and a new marriage; +the covenant previously made is sufficient.[17] + +In harmony with the stress laid in this treatise upon the fact +that baptism is a treasury of consolation offered to the faith of +every individual baptised, is the great emphasis which Luther, in +other places, was constrained to lay upon personal as +distinguished from vicarious faith. Neither the faith of the +sponsors, nor that of the Church, for which, according to +Augustine, the sponsors speak, avails more than simply to bring +the child to baptism, where it becomes an independent agent, with +whom God now deals directly. Thus the Large Catechism declares: +"We bring the child in the purpose and hope that it may believe, +and we pray God to grant it faith, but we do not baptise it upon +that, but solely upon the command of God." [18] Still more +explicit is a sermon on the Third Sunday after Epiphany; "The +words, Mark 16:16, Romans 1:17, and John 3:16, 18 are clear, to +the effect that every one must believe for himself, and no one +can be helped by the faith of any me else, but only by his own +faith." "It is just as in the natural life, no one can be born +for me, but I must be born myself. My mother may bring me to +birth, but it is I who am born, and no me else." "Thus no one is +saved by the faith of another, but solely by his own faith." [19] + +The treatise is found in _Weimar Ed._, II, 724-737; _Erlangen +Ed._, XXI, 229-244; St. Louis Ed., X, 2113-2116; Clemen and +Leitzmann, _Luthers Werke_, I, (1912), 185-195. + + HENRY E. JACOBS. + +Mount Airy, Philadelphia. + +FOOTNOTES + +[1] _Erl. Ed., op. var. arg._, III, 394-410. + +[2] _Erl. Ed._, XXVI, 256-294. + +[3] _Erl. Ed., op. var. arg._, V. 66. For an exhaustive treatment +of Luther's attitude to immersion, sprinkling, and pouring, see +Krauth, _Conservative Reformation_, 519-544. + +[4] For formulas, see Höfling, _Das Sacrament der Taufe_, II. 40. + +[5] Riechschel, _Lehrbuch der Liturgik_, II, 67 f. + +[6] "If Infant Baptism were not right, then for one thousand +years there was no baptism and no Christian Church," _Erl. Ed._, +XXVI, 287. + +[7] More literally, but with no great difference, in the Lutheran +Church Book, p. 323. The Book of Common Prayer, following the II. +Prayerbook of Edward VI, has abbreviated it. + +[8] _Small Catechism_: "Baptism signifies that the old Adam in us +is to be drowned and destroyed by daily sorrow and repentance, +together with all sins and evil lusts; and that again the new man +should daily come forth and rise, that shall live in the presence +of God, in righteousness and purity for ever." + +[9] _Decrees of Trent_, Session V, 5: "If any one asserts that +the whole of that which has the proper nature of sin is not taken +away, but only evaded or not imputed, let him be accursed." + +[10] _Book of Concord_, Eng. Trans., p. 475. + +[11] Luther recurs to this subject in a subsequent treatise, the +_Confitendi Ratio_, below pp. 81 ff. + +[12] i. e. The theory of the Roman Church that even without the +faith of a recipient, the blessing of the sacrament is bestowed. + +[13] _Erl. Ed._, XXVI, 268. + +[14] _Ibid._, 269. + +[15] _Erl. Ed._, XXVI, 292. + +[16] _Ibid_., 275. + +[17] _Ibid_., 275. + +[18] _Book of Concord_, English Translation, p. 473. + +[19] _Erl. Ed._, XI, 63, 48, 2d Ed., XI, 65, 61. See discussion by +writer in _Lutheran Church Review_, XVIII, 598-657, where passages +cited may be found with full context translated, together with +other statements of Luther and those who followed him, on the +same subject. + + +A TREATISE ON BAPTISM + +[Sidenote: Meaning of the Word] + +I. Baptism [German, _die Taufe_] is called in the Greek language +_baptismos_, in Latin _mersio_, which means to plunge something +entirely into the water, so that the water closes over it. And +although in many places it is the custom no longer to thrust and +plunge children into the font of baptism, but only to pour the +baptismal water upon them out of the font, nevertheless the +former is what should be done; and it would be right, according +to the meaning of the word _Taufe_, that the child, or whoever is +baptised, should be sunk entirely into the water, and then drawn +out again; for even in the German tongue the word _Taufe_ comes +undoubtedly from the word _tief_, and means that what is baptised +is sunk deep into the water. This usage is also demanded by the +significance of baptism, for baptism signifies that the old man +and the sinful birth of flesh and blood are to be wholly drowned +by the grace of God, as we shall hear. We should, therefore, do +justice to its meaning and make baptism a true and complete sign +of the thing it signifies. + +[Sidenote: The Sign] + +II. Baptism is an external sign or token, which so divides us +from all men not baptised, that thereby we are known as a people +of Christ, [Heb. 2:10] our Captain, under Whose banner (i. e., +the Holy Cross) we continually fight against sin. Therefore in +this Holy Sacrament we must have regard to three things--the +sign, the significance thereof, and the faith. The sign consists +in this, that we are thrust into the water in the Name of the +Father and of the Son and of the Holy Ghost; but we are not left +there, for we are drawn out again. Hence the saying, _Aus der +Taufe gehoben_.[1] The sign must, therefore, have both its parts, +the putting in and the drawing out. + +[Sidenote: The Thing Signified] + +III. The significance of baptism is a blessed dying unto sin and +a resurrection in the grace of God, so that the old man, which is +conceived and born in sin, is there drowned, and a new man, born +in grace, comes forth and rises. Thus St. Paul, in Titus iii, +calls baptism a "washing of regeneration," [Tit. 3:5] since in +this washing man is born again and made new. As Christ also says, +in John iii, "Except ye be born again of water and the Spirit of +grace, ye shall not enter into the Kingdom of Heaven." [John 3:5] +For just as a child is drawn out of its mother's womb and born, +and through this fleshly birth is a sinful man and a child of +wrath, [Eph. 2:3] so man is drawn out of baptism and spiritually +born, and through this spiritual birth is a child of grace and a +justified man. Therefore sins are drowned in baptism, and in +place of sin, righteousness comes forth. + +[Sidenote: Its Incompleteness] + +IV. This significance of baptism, viz., the dying or drowning of +sin, is not fulfilled completely in this life, nay, not until man +passes through bodily death also, and utterly decays to dust. The +sacrament, or sign, of baptism is quickly over, as we plainly +see. But the thing it signifies, viz., the spiritual baptism, the +drowning of sin, lasts so long as we five, and is completed only +in death. Then it is that man is completely sunk in baptism, and +that thing comes to pass which baptism signifies. Therefore this +life is nothing else than a spiritual baptism which does not +cease till death, and he who is baptised is condemned to die; as +though the priest, when he baptises, were to say, "Lo, thou art +sinful flesh; therefore I drown thee in God's Name, and in His +Name condemn thee to thy death, that with thee all thy sins may +die and be destroyed." Wherefore St. Paul says, in Romans vi, +"We are buried with Christ by baptism into death"; [Rom. 6:4] and +the sooner after baptism a man dies, the sooner is his baptism +completed; for sin never entirely ceases while this body lives, +which is so wholly conceived in sin that sin is its very nature, +as saith the Prophet, "Behold I was conceived in sin, and in +iniquity did my mother bear me"; [Ps. 51:5] and there is no help +for the sinful nature unless it dies and is destroyed with all +its sin. So, then, the life of a Christian, from baptism to the +grave, is nothing else than the beginning of a blessed death, for +at the Last Day God will make him altogether new. + +[Sidenote: Its Completion] + +V. In like manner the lifting up out of baptism is quickly done, +but the thing it signifies, the spiritual birth, the increase of +grace and righteousness, though it begins indeed in baptism, +lasts until death, nay, even until the Last Day. Only then will +that be finished which the lifting up out of baptism signifies. +Then shall we arise from death, from sins and from all evil, pure +in body and in soul, and then shall we live forever. Then shall +we be truly lifted up out of baptism and completely born, and we +shall put on the true baptismal garment of immortal life in +heaven. As though the sponsors when they lift the child up out of +baptism,[2] were to say, "Lo, now thy sins are drowned; we +receive thee in God's Name into an eternal life of innocence." +For so will the angels at the Last Day raise up all Christians, +all pious baptised men, and will there fulfil what baptism and +the sponsors signify; as Christ says in Matthew xxiv, "He shall +send forth His angels, and they shall gather unto Him His elect +from the four places of the winds, and from the rising to the +setting of the sun." [Matt 24:31] + +VI. Baptism was presaged of old in Noah's flood, when the whole +world was drowned, save Noah with three sons and their wives, +eight souls, who were kept in the ark. That the people of the +world were drowned, signifies that in baptism sins are drowned; +but that the eight in the ark, with beasts of every sort, were +preserved, signifies that through baptism man is saved, as St. +Peter explains, [1 Pet. 3:20 f.] Now baptism is by far a greater +flood than was that of Noah. For that flood drowned men during no +more than one year, but baptism drowns all sorts of men +throughout the world, from the birth of Christ even till the Day +of Judgment. Moreover, it is a flood of grace, as that was a +flood of wrath, as is declared in Psalm xxviii, "God will make a +continual new flood." [3] [Ps. 29:10] For without doubt many more +people are baptised than were drowned in the flood. + +[Sidenote: The Continuance of Sin] + +VII. From this it follows that when a man comes forth out of +baptism, he is pure and without sin, wholly guiltless. But there +are many who do not rightly understand this, and think that sin +is no more present, and so they become slothful and negligent in +the killing of their sinful nature, even as some do when they +have gone to Confession. For this reason, as I said above,[4] it +should be rightly understood, and it should be known that our +flesh, so long as it lives here, is by nature wicked and sinful. +To correct this wickedness God has devised the plan of making it +altogether new, even as Jeremiah shows. The potter, when the pot +"was marred in his hand," thrust it again into the lump of clay, +and kneaded it, and afterwards made another pot, as it seemed +good to him. "So," says God, "are ye in My hands." [Jer. 18:4 f.] +In the first birth we are marred; therefore He thrusts us into +the earth again by death, and makes us over at the Last Day, that +then we may be perfect and without sin. + +This plan He begins in baptism, which signifies death and the +resurrection at the Last Day, as has been said.[5] Therefore, so +far as the sign of the sacrament and its significance are +concerned, sins and the man are both already dead, and he has +risen again, and so the sacrament has taken place; but the work +of the sacrament has not yet been fully done, that is to say, +death and the resurrection at the Last Day are yet before us. + +[Sidenote: Sins after Baptism] + +VII. Man, therefore, is altogether pure and guiltless, but +sacramentally, which means nothing else than that he has the sign +of God, i. e., baptism, by which it is shown that his signs are +all to be dead, and that he too is to die in grace, and at the +Last Day to rise again, pure, sinless, guiltless, to everlasting +life. Because of the sacrament, then, it is true that he is +without sin and guilt; but because this is not yet completed, and +he still lives in sinful flesh, he is not without sin, and not in +all things pure, but has begun to grow into purity and innocence. + +Therefore when a man comes to mature age, the natural, sinful +appetites--wrath, impurity, lust, avarice, pride, and the +like--begin to stir, whereas there would be none of these if all +sins were drowned in the sacrament and were dead. But the +sacrament only signifies that they are to be drowned through +death and the resurrection at the Last Day. [Rom. 7:18] So St. +Paul, in Romans vii, and all saints with him, lament that they +are sinners and have sin in their nature, although they were +baptised and were holy; and they so lament because the natural, +sinful appetites are always active so long as we live. + +[Sidenote: Baptism a Covenant] + +IX. But you ask, "How does baptism help me, if it does not +altogether blot out and put away sin?" This is the place for the +right understanding of the sacrament of baptism. The holy +sacrament of baptism helps you, because in it God allies Himself +with you, and becomes one with you in a gracious covenant of +comfort. + +[Sidenote: Man's Pledge] + +First of all, you give yourself up to the sacrament of baptism +and what it signifies, i. e., you desire to die, together with +your sins, and to be made new at the Last Day, as the sacrament +declares, and as has been said.[6] This God accepts at your +hands, and grants you baptism, and from that hour begins to make +you a new man, pours into you His grace and Holy Spirit, Who +begins to slay nature and sin, and to prepare you for death and +the resurrection at the Last Day. + +Again, you pledge yourself to continue in this, and more and more +to slay your sin as long as you live, even until your death. This +too God accepts, and trains and tries you all your life long, +with many good works and manifold sufferings; whereby He effects +what you in baptism have desired, viz., that you may become free +from sin, may die and rise again at the Last Day, and so fulfil +your baptism. Therefore, we read and see how bitterly He has let +His saints be tortured, and how much He has let them suffer, to +the end that they might be quickly slain, might fulfil their +baptism, die and be made new. For when this does not happen, and +we suffer not and are not tried, then the evil nature overcomes a +man, so that he makes his baptism of none effect, falls into sin, +and remains the same old man as before. + +[Sidenote: God's Pledge] + +X. So long, now, as you keep your pledge to God, He, in turn, +gives you His grace, and pledges Himself not to count against you +the sins which remain in your nature after baptism, and not to +regard them or to condemn you because of them. He is satisfied +and well-pleased if you are constantly striving and desiring to +slay these sins and to be rid of them by your death. For this +cause, although the evil thoughts and appetites may be at work, +nay, even although you may sin and fall at times, these sins are +already done away by the power of the sacrament and covenant, if +only you rise again and enter into the covenant, as St. Paul says +in Romans viii. No one who believes in Christ is condemned by the +evil, sinful inclination of his nature, if only he does not +follow it and consent to it; [Rom. 8:1] and St. John, in his +Epistle, writes, "If any man sin, we have an Advocate with God, +even Jesus Christ, Who has become the forgiveness of our sins." +[1 John 2:2 f.] All this takes place in baptism, where Christ is +given us, as we shall hear in the remainder of the treatise. + +[Sidenote: The Comfort of the Covenant] + +XI. Now if this covenant did not exist, and God were not so +merciful as to wink at our sins, there could be no sin so so +small but it would condemn us. For the judgment of God can endure +no sin. Therefore there is on earth no greater comfort than +baptism, for through it we come under the judgment of grace and +mercy, which does not condemn our sins, but drives them out by +many trials. There is a fine sentence of St. Augustine, which +says, "Sin is altogether forgiven in baptism; not in such wise +that it is no longer present, but in such wise that it is not +taken into account." As though he were to say, "Sin remains in +our flesh even until death, and works without ceasing; but so +long as we do not consent thereto or remain therein, it is so +overruled by our baptism that it does not condemn us and is not +harmful to us, but is daily more and more destroyed until our +death." + +For this reason no one should be terrified if he feel evil lust +or love, nor should he despair even if he fall, but he should +remember his baptism, and comfort himself joyfully with it, since +God has there bound Himself to slay his sin for him, and not to +count it a cause for condemnation, if only he does not consent to +sin or remain in sin. Moreover, these wild thoughts and +appetites, and even a fall into sin, should not be regarded as an +occasion for despair, but rather as a warning from God that man +should remember his baptism and what was there spoken, that he +should call upon God's mercy, and exercise himself in striving +against sin, that he should even be desirous of death in order +that he may be rid of sin. + +[Sidenote: The Office of Faith] + +XII. Here, then, is the place to discuss the third thing in the +sacrament, i. e., faith, to wit, that a man should firmly believe +all this; viz., that this sacrament not only signifies death and +the resurrection at the Last Day, by which man is made new for an +everlasting, sinless life; but also that it assuredly begins and +effects this, and unites us with God, so that we have the will to +slay sin, even till the time of our death, and to fight against +it; on the other hand, that it is His will to be merciful to us, +to deal graciously with us, and not to judge us with severity, +because we are not sinless in this life until purified through +death. Thus you understand how a man becomes in baptism +guiltless, pure and sinless, and yet continues full of evil +inclinations, that he is called pure only because he has begun to +be pure, and has a sign and covenant of this purity, and is +always to become more pure. Because of this God will not count +against him the impurity which still cleaves to him, and, +therefore, he is pure rather through the gracious imputation of +God than through anything in his own nature; as the Prophet says +in Psalm xxxii, "Blessed is he whose transgression is forgiven; +blessed is the man unto whom the Lord imputeth not iniquity." +[Ps. 52:1 f.] + +This faith is of all things the most necessary, for it is the +ground of all comfort. He who has not this faith must despair in +his sins. For the sin which remains after baptism makes it +impossible for any good works to be pure before God. For this +reason we must hold boldly and fearlessly to our baptism, and +hold it up against all sins and terrors of conscience, and humbly +say, "I know full well that I have not a single work which is +pure, but I am baptised, and through my baptism God, Who cannot +lie, has bound Himself in a covenant with me, not to count my sin +against me, but to slay it and blot it out." + +XIII. So, then, we understand that the innocence which is ours by +baptism is so called simply and solely because of the mercy of +God, which has begun this work in us, bears patiently with sin, +and regards us as though we were sinless, This also explains why +Christians are called in the Scriptures the children of mercy, a +people of grace, and men of God's good-will. [Eph. 5:1, 9] It is +because in baptism they have begun to become pure, [Luke 2:14] +and by God's mercy are not condemned with their sins that still +remain, until, through death and at the Last Day, they become +wholly pure, as the sign of baptism shows. + +Therefore they greatly err who think that through baptism they +have become wholly pure. They go about in their unwisdom, and do +not slay their sin; they will not admit that it is sin; they +persist in it, and so they make their baptism of no effect; they +remain entangled in certain outward works, and meanwhile pride, +hatred, and other evils of their nature are disregarded and grow +worse and worse. Nay, not so! Sin and evil inclination must be +recognized as truly sin; that it does not harm us is to be +ascribed to the grace of God, Who will not count it against us if +only we strive against it in many trials, works, and sufferings, +and slay it at last in death. To them who do this not, God will +not forgive their sins, because they do not live according to +their baptism and covenant, and hinder the work which God and +their baptism have begun. + +[Sidenote: Baptism and Repentance] + +XIV. Of this sort are they also who think to blot out and put +away their sin by "satisfaction," [7] and even regard their +baptism lightly, as though they had no more need of it after they +had been baptised,[8] and do not know that it is in force all +through life, even until death, nay, even at the Last Day, as was +said above.[9] For this cause they think to find some other way +of blotting out sin, viz., their own works; and so they make, for +themselves and for all others, evil, terrified, uncertain +consciences, and despair in the hour of death; and they know not +how they stand with God, thinking that by sin they have lost +their baptism and that it profits them no more. + +Guard yourself, by all means, against this error. For, as has +been said, if any one has fallen into sin, he should the more +remember his baptism, and how God has there made a covenant with +him to forgive all his sins, if only he has the will to fight +against them, even until death. Upon this truth, upon this +alliance with God, a man must joyfully dare to rely, and then +baptism goes again into operation and effect, his heart becomes +again peaceful and glad, not in his own work or "satisfaction," +but in God's mercy, promised him in baptism, and to be held fast +forever. This faith a man must hold so firmly that he would cling +to it even though all creatures and all sins attacked him, since +he who lets himself be forced away from it makes God a liar in +His covenant, the sacrament of baptism. + +[Sidenote: Baptism and Penance] + +XV. It is this faith that the devil most attacks. If he +overthrows it, he has won the battle. For the sacrament of +penance also (of which we have already spoken)[10] has its +foundation in this sacrament, since sins are forgiven only to +those who are baptised, i. e., to those whose sins God has +promised to forgive. The sacrament of penance thus renews and +points out again the sacrament of baptism, as though the priest, +in the absolution, were to say, "Lo, God hath now forgiven thee +thy sin, as He long since hath promised thee in baptism, and as +He hath now commanded me, by the power of the keys,[11] and now +thou comest again into that which thy baptism does and is. +Believe, and thou hast it; doubt, and thou art lost." So we find +that through sin baptism is, indeed, hindered in its work, i. e., +in the forgiveness and the slaying of sin; yet only by unbelief +in its operation is baptism brought to naught. Faith, in turn, +removes the hindrance to the operation of baptism. So much +depends on faith. + +[Sidenote: Forgiveness and Sanctification] + +To speak quite plainly, it is one thing to forgive sins, and +another thing to put them away or drive them out. The +forgiveness of sins is obtained by faith, even though they are +not entirely driven out; but to drive out sins is to exercise +ourselves against them, and at last it is to die; for in death +sin perishes utterly. But both the forgiveness and the driving +out of sins are the work of baptism. Thus the Apostle writes to +the Hebrews, [Heb. 12:1] who were baptised, and whose sins were +forgiven, that they shall lay aside the sin which doth beset +them. For so long as I believe that God is willing not to count +my sins against me, my baptism is in force and my sins are +forgiven, though they may still, in a great measure, remain. +After that follows the driving out of my sins through sufferings, +death, etc. This is what we confess in the article [of the +Creed], "I believe in the Holy Ghost, the forgiveness of sins, +etc." Here there is special reference to baptism, for in it the +forgiveness takes place through God's covenant with us; therefore +we must not doubt this forgiveness. + +[Sidenote: Baptism and Suffering] + +XVI. It follows, therefore, that baptism makes all sufferings and +especially death, profitable and helpful, since these things can +only serve baptism in the doing of its work, i. e., in the slaying +of sin. For he who would fulfil the work and purpose of his +baptism and be rid of sin, must die. It cannot be otherwise. +Sin, however, does not like to die, and for this reason it makes +death so bitter and so horrible. Such is the grace and power of +God that sin, which has brought death, is driven out again by its +own work, viz., by death.[12] + +You find many people who wish to live in order that they may +become righteous, and who say that they would like to be +righteous. Now there is no shorter way or manner than through +baptism and the work of baptism, i. e., through suffering and +death, and so long as they are not willing to take this way, it +is a sign that they do not rightly intend or know how to become +righteous. Therefore God has instituted many estates in life in +which men are to learn to exercise themselves and to suffer. To +some He has commanded the estate of matrimony, to others the +estate of the clergy, to others, again, the estate of the rulers, +and to all He has commanded that they shall toil and labor to +kill the flesh and accustom it to death, because for all such as +are baptised their baptism has made the repose, the ease, the +plenty of this life a very poison, and a hindrance to its work. +For in these things no one learns to suffer, to die with +gladness, to get rid of sin, and to live in accordance with +baptism; but instead of these things there grows love of this +life and horror of eternal life, fear of death and unwillingness +to blot out sin. + +[Sidenote: Baptism and Good Works] + +XVII. Now behold the lives of men. Many there are who fast and +pray and go on pilgrimage and exercise themselves in such things, +thinking thereby only to heap up merit, and to sit down in the +high places of heaven. But fasting and all such exercises should +be directed toward holding down the old Adam, the sinful nature, +and accustoming it to do without all that is pleasing for this +life, and thus daily preparing it more and more for death, so +that the work and purpose of baptism may be fulfilled. And all +these exercises and toils are to be measured, not by their number +or their greatness, but by the demands of baptism; that is to +say, each man is to take upon him so much of these works as is +good and profitable for the suppressing of his sinful nature and +for fitting it for death, and is to increase or diminish them +according as he sees that sin increases or decreases. As it is, +they go their heedless way, take upon themselves this, that, and +the other task, do now this, now that, according to the +appearance or the reputation of the work, and again quickly leave +off, and thus become altogether inconstant, till in the end they +amount to nothing; nay, some of them so rack their brains over +the whole thing, and so abuse nature, that they are of no use +either to themselves or others. + +All this is the fruit of that doctrine with which we have been so +possessed as to think that after repentance or baptism we are +without sin, and that our good works are to be heaped up, not for +the blotting out of sin, but for their own sake, or as a +satisfaction for sins already done. This is encouraged by those +preachers who preach unwisely the legends and works of the +blessed Saints, and make of them examples for all. The ignorant +fall eagerly upon these things, and work their own destruction +out of the examples of the Saints. God has given every saint a +special way and a special grace by which to live according to his +baptism. But baptism and its significance He has set as a common +standard for all men, so that every man is to examine himself +according to his station in life, to find what is the best way +for him to fulfil the work and purpose of his baptism, i. e., to +slay sin and to die. Then Christ's burden grows light and easy, +[Matt. 11:30] and it is not carried with worry and care, as +Solomon says of it, "The labor of the foolish wearieth every one +of them, because he knoweth not how to go to the city." [Eccl. +10:15] For even as they are worried who wish to go to the city +and cannot find the way, so it is with these men; all their life +and labor is a burden to them, and yet they accomplish nothing. + +[Sidenote: The Vow of Baptism and Other Vows] + +XVIII. In this place, then, belongs the question whether baptism +and the vow which we there make to God, is something more or +something greater than the vows of chastity, of the priesthood, +of the clergy, since baptism is common to all Christians, and it +is thought that the clergy have taken a special and a higher vow. +I answer: From what has been said, this is an easy question to +answer. For in baptism we all make one and the same vow, viz., to +slay sin and to become holy through the work and grace of God, to +Whom we yield and offer ourselves, as clay to the potter [13] and +in this no one is better than another. But for a life in +accordance with baptism, i. e., for slaying sin, there can be no +one method and no special estate in life. Therefore I have +said[14] that each man must prove himself, that he may know in +what estate he may best slay sin and put a check upon his nature. +It is true, then, that there is no vow higher, better, or greater +than the vow of baptism. What more can we promise than to drive +out an, to die, to hate this life, and to become holy? + +Over and above this vow, a man may, indeed, bind himself to some +special estate, if it seems to him to be suitable and helpful for +the completion of his baptism. It is just as though two men went +to the same city, and the one went by the foot-path, the other by +the high-way, according as each thought best. So he who binds +himself to the estate of matrimony, walks in the toils and +sufferings which belong to that estate and lays upon himself its +burdens, in order that he may grow used to pleasure and sorrow, +avoid sin, and prepare himself for death better than he could do +outside of that estate. But he who seeks more suffering, and by +much exercise would speedily prepare himself for death and soon +attain the work of baptism, let him bind himself to chastity, or +the spiritual order; for the spiritual estate,[15] if it is as it +ought to be, should be full of torment and suffering, in order +that he who belongs to it may have more exercise in the work of +his baptism than the man who is in the estate of matrimony, and +through such torment quickly grow used to welcome death with joy, +and so attain the purpose of his baptism. Now above this estate +there is another and a higher, that which rules in the spiritual +order, viz., the estate of bishop, priest, etc. And these men +should be well practised in sufferings and works, and ready at +every hour for death, not only for their own sake, but for the +sake of those who are their subjects. + +Yet in all these estates the standard, of which we spoke above, +should never be forgotten, viz., that a man should so exercise +himself only to the end that sin may be driven out, and should +not be guided by the number or the greatness of works. But, alas +how we have forgotten our baptism and what it means, and what +vows we made there, and that we are to walk in its works and +attain its purpose! So, too, we have forgotten about the ways to +that goal, and about the estates, and do not know to what end +these estates were instituted, and how we are in them to keep at +the fulfilling of our baptism. They have been made a gorgeous +show, and little more remains of them than worldly display, as +Isaiah says, "Thy silver is become dross, thy wine mixed with +water." [Isa. 1:22] On this may God have mercy! Amen. + +[Sidenote: The Joy of Baptism] + +XIX. If, then, the holy sacrament of baptism is a thing so great, +so gracious and full of comfort, we should pay earnest heed to +thank God for it ceaselessly, joyfully, and from the heart, and +to give Him praise and honor. For I fear that by our +thanklessness we have deserved our blindness and become unworthy +to behold such grace, though the whole world was, and still is, +full of baptism and the grace of God. But we have been led astray +in our own anxious works, afterwards in indulgences and such like +false comforts, and have thought that we are not to trust God +until we are righteous and have made satisfaction for our sin, as +though we would buy His grace from Him or pay Him for it. In +truth, he who does not see in God's grace how it bears with him +as a sinner, and will make him blessed, and who looks forward +only to God's judgment, that man will never be joyful in God, and +can neither love nor praise Him. But if we hear and firmly +believe that He receives us sinners in the covenant of baptism, +spares us, and makes us pure from day to day, then our heart must +be joyful, and love and praise God. So He says in the Prophet, "I +will spare them, as a man spareth his own son." [Mal. 3:17] +Wherefore it is needful that we give thanks to the Blessed +Majesty, Who shows Himself so gracious and merciful toward us +poor condemned worms, and magnify and acknowledge His work. + +[Sidenote: The Danger of False Confidence] + +XX. At the same time, however, we must have a care that no false +security creeps in and says to itself: "Baptism is so gracious +and so great a thing that God will not count our sins against us, +and as soon as we turn again from sin, everything is right, by +virtue of baptism; meanwhile, therefore, I will live and do my +own will, and afterwards, or when about to die, will remember my +baptism and remind God of His covenant, and then fulfil the work +and purpose of my baptism." + +Baptism is, indeed, so great a thing that if you turn again from +sins and appeal to the covenant of baptism, your sins are +forgiven. Only see to it, if you thus wickedly and wantonly sin, +presuming on God's grace, that the judgment does not lay hold +upon you and anticipate your turning back; and beware lest, even +if you then desired to believe or to trust in your baptism, your +trial be, by God's decree, so great that your faith is not able +to stand. If they scarcely remain who do do sin or who fall +because of sheer weakness, where shall your wickedness remain, +which has tempted and mocked God's grace? [1 Pet. 4:18] + +Let us, therefore, walk with carefulness and fear, that with a +firm faith we may hold fast the riches of God's grace, and +joyfully give thanks to His mercy forever and ever. Amen. [Eph. +5:15] + +FOOTNOTES + +[1] Literally, "lifted or raised out of baptism"; in common usage +simply "baptised." Cf. "_aus der Taufe beben_," "to stand sponsor." + +[2] See above, p.56, note 1. + +[3] Luther habitually quoted the Vulgate and quoted from memory; +hence the many variations from the familiar test of Scripture. + +[4] See above, p. 58. + +[5] See above, p. 57. + +[6] See above, p. 57. + +[7] Good works prescribed as "penances" upon confession to the +priest. + +[8] Literally, "lifted up out of it." See above, p. 57, note 1. + +[9] See above, p.58. + +[10] Luther here refers to his _Treatise on the Sacrament of +Penance_, which was published just before the present treatise on +baptism, in 1519. See _Weimar Ed._, II, pp. 709 ff and p. 724. + +[11] The power to forgive and retain sin, belonging, according to +Roman teaching, to the priest, and normally exercised in the +sacrament of penance. + +[12] Cf. _Fourteen of Consolation_, Part II, ch. II; below, pp. +146 ff. + +[13] See above, p. 59. + +[14] See above, p. 67. + +[15] The "spiritual estate" or "spiritual order" includes all +those who have deserted the world and worldly pursuits for the +religious life. It includes monks and friars and nuns, as well as +priests, etc. + + +A DISCUSSION OF CONFESSION +(CONFITENDI RATIO) +1520 + +The _Confitendi Ratio_ is the culmination of a series of tracts +published by Luther after the memorable October 31st, 1517, and +before his final breach with Rome.[1] In them is clearly +traceable the progress that he was making in dealing with the +practical problems offered by the confessional, and which had +started the mighty conflict in which he was engaged. They open to +us an insight into his own conscientious efforts during the +period, when, as a penitent, he was himself endeavoring to meet +every requirement which the Church imposed, In order to secure +the assurance of the forgiveness of sins, as well as to present +the questions which as a father confessor and spiritual adviser +he asked those who were under his pastoral care. First of all, we +find, therefore, tables of duties and sins, reminding us of the +lists of cardinal sins and cardinal virtues in which Roman +Catholic books abound. The main effort here is to promote the +most searching self-examination and the most complete enumeration +of the details of sins, since, from the Medieval standpoint, the +completeness of the absolution is proportioned to the +exhaustiveness of the confession. Although the first of these +briefer tracts closes with its note of warning that the value of +the confession is not to be estimated by the enumeration of +details, but that it rests solely in the resort that is had to +the Grace of God and the word of His promise, the transition from +the one mode of thought to the other is very apparent. + +In the _Kurze Untetweisung wie man beichten soll_ of 1519, of +which this is a Latin re-elaboration, and, therefore, intended +more for the educated man than as a popular presentation, he has +advanced so far as to warn against the attempt to make an +exhaustive enumeration of sins. He advises that the confession be +made in the most general terms, covering sins both known and +unknown. "If one would confess all mortal sins, it may be done in +the following words; 'Yea, my whole life, and all that I do, act, +speak, and think, is such as to be deadly and condemnable.' For +if one regard himself as being without mortal sin, this is of all +mortal sins the most mortal." [2] According to this maturer view, +the purpose of the most searching self-examination is to exhibit +the utter impossibility of ever fathoming the depth of corruption +that lies beneath the surface. The reader of the _Tessaradecas_ +will recall Luther's statement there, that it is of God's great +mercy that man is able to see but a very small portion of the sin +within him, for were he to see it in its full extent, he would +perish at the sight. The physician need not count every pustule +on the body to diagnose the disease as small-pox. A glance is +enough to determine the case. The sins that are discovered are +the symptoms of the one radical sin that lies beneath them +all.[3] The cry is no longer "_Mea peccata, mea peccata,_" as +though these recognized sins were the exception to a life +otherwise without a flaw, but rather, overwhelmed with confusion, +the penitent finds in himself nothing but sin, except for what he +has by God's grace alone. Most clearly does Luther enforce this +in his exposition of the Fifty-first Psalm, of 1531, a treatise +we most earnestly commend to those who desire fuller information +concerning Luther's doctrine of sin, and his conception of the +value of confession and absolution. He shows that it is not by +committing a particular sin that we become sinners, but that the +sin is committed because our nature is still sinful, and that the +poisonous tree has grown from roots deeply imbedded in the soil. +We are sinners not because particular acts of sin have been +devised and carried to completion, but before the acts are +committed we are sinners; otherwise such fruits would not have +been borne. A bad tree can grow from nothing but a bad root.[4] + +In his _Sermon on Confession and the Sacrament_ of 1524, he +discourages habits of morbid self-introspection, and exposes the +perplexities produced by the extractions of the confessional in +constantly sinking the probe deeper and deeper into the heart of +the already crushed and quivering penitent. He shows how one need +not look far to find enough to prompt the confession of utter +helplessness and the casting of self unreservedly upon God's +mercy. "Bring to the confession only those sins that occur to +thee, and say: I am so frail and fallen that I need consolation +and good counsel. For the confession should be brief....No one, +therefore, should be troubled, even though he have forgotten his +sins. If they be forgotten, they are none the less forgiven. For +what God considers, is not how thou hast confessed, but His Word +and how thou hast believed." [5] + +In this is made prominent the radical difference between the +Roman Catholic and the Lutheran conception of confession. In the +former, it is a part of penance, the second of the three elements +of "contrition," "confession," and "satisfaction," an absolute +condition of the forgiveness of every sin. In the Roman +confessional, sins are treated atomistically. Some are forgiven, +while others are still to be forgiven. Every sin stands by +itself, and requires separate treatment. No unconfessed sin is +forgiven. To be forgiven, a sin must be known and lamented, and +confessed in all its details and circumstances to the priest, +who, as a spiritual judge, proportions the amount of the +satisfaction to be rendered by the penitent to the degree of +guilt of the offence, as judged from the facts before him. Thus +the debt has to be painfully and punctiliously worked off, sin by +sin, as in the financial world a note may be extinguished by +successive payments, dollar by dollar. Everything, therefore, is +made to depend upon the fulness and completeness of the +confession. It becomes a work, on account of which one is +forgiven. The absolution becomes simply the stamp of approval +that is placed upon the confession. + +The Lutheran conception is centered upon the person of the +sinner, rather than on his sins. It is the person who is forgiven +his sins. Where the person is forgiven but one sin, all his sins +are forgiven; where the least sin is retained, all sins are +retained, and none forgiven, for "there is no condemnation to +them that are in Christ Jesus" (Rom. 8:1). The value of the +confession lies not in the confession itself, but in that, +through this confession, we turn to Christ and the word of His +promise.[6] + +In Luther's opinion, there are three species of confession.[7] +One to God, in one's own heart, which is of absolute necessity, +and which the true believer is always making; a second to our +neighbor, when we have done him a wrong, which is also of divine +command; and, a third to a "brother," "wherein we receive from +the mouth of that brother the word of consolation sent from God." +[8] This last species, the _verbum solatii ex ore fratris_, while +not commanded in Holy Scripture, is commended because of the +great value which it has for those who fed the need of +consolation, and the instruction for which it affords the +opportunity. It is only by the individualizing of the confession +that the comfort to be derived by the individualizing of the +promise can be obtained. Hence, as the Augsburg Confession +declares (Article XI.): "Private" [i. e., personal] "confession +is retained because of the absolution."[9] Not that, without the +absolution, there is not forgiveness, but that, through it, the +one absolved rejoices all the more in the possession of that +which he possessed even before the absolution, and goes forth +from it strengthened to meet temptation because of the new +assurance that he has of God's love. This form of confession, +therefore, instead of being a condition of forgiveness, as is our +inner confession to God, is a privilege of the justified man, +who, before he has made such confession, has been forgiven, and +whose sins that lie still concealed from his knowledge are just +as truly forgiven as those over which he grieves. + +The confession, therefore, being entirely voluntary and a +privilege, penitents are not to be tormented with "the ocean of +distinctions" hitherto urged, such, e.g., as those between mortal +and venial sins, whereof he says that "there is no doctor so +learned as to draw accurately the distinction";[10] and between +the inner impulses that may arise without the least consent of +the will resulting from than, and those to which the will, in +varying measure, may actually consent. On the contrary, it is not +well to look too deeply into the abyss. When Peter began to count +the waves, he was lost; when he looked away from them to Jesus, +he was saved. Thus, while "the good purpose" to amend the life +must be insisted upon as an indispensable accompaniment of every +sincere confession, tender consciences may search within for such +purpose, and be distressed because they cannot find satisfactory +evidence of its presence. How excellent then the advice of this +experienced pastor, that those thus troubled should pray for this +"purpose" which they cannot detect; for no one can actually pray +for such purpose without, in the prayer, having the very object +he is seeking. + +So also he rules out of the sphere of the confession the +violation of matters of purely ecclesiastical regulation. Nothing +is to be regarded a sin except that which is a violation of one +of the Ten Commandments. To make that a sin which God's law does +not make sin, is only the next step to ecclesiastical regulations +to the level of divine commands, we lower divine commands to the +level of ecclesiastical regulations. Even Private Confession, +therefore, useful as it is, when properly understood and +practised, since it rests after all upon ecclesiastical rule, is +so little to be urged as a matter of necessity that Luther here +defends the suggestion of Gerson, that occasionally one should go +to the Lord's Supper without having made confession, in order +thereby to testify that it is in God's mercy and His promise that +we trust, rather than in the value of any particular outward +observance. + +The treatment of "Reserved Cases," with which this tract ends, +shows the moderation and caution with which Luther is moving, +but, at the same time, how the new wine is working in the old +bottles, which soon must break. The principle of "the +reservation of cases" he discusses in his Address to the German +Nobility.[11] It is critical also in Augsburg Confession, Article +XXVIII, 2, 41; Apology of the Augsburg Confession, English +Translation, pp. 181, 212. The Roman Catholic dogma is officially +presented in the Decrees of Trent, Session XIV, Chapter 7,[12] +viz., "that certain more atrocious and more heinous crimes be +absolved not by all priests, but only by the highest priests." +Thus the power is centralized in the pope, and is delegated for +exercise in ordinary cases to each particular parish-priest +within the limits by which he is circumscribed, but no +farther.[13] The contrast is between delegated and reserved +rights. The Protestant principle is that all the power of the +Church is in the Word of God which it administers; that wherever +all the Word is, there also is all the power of the Church; and +hence that, according to divine tight, all pastors have equal +authority. For this reason, Luther here declares that in regard +to secret sins, i. e., those known only to God and the penitent, +no reservation whatever is to be admitted. But there is still a +distinction which he is ready to concede. It has to do with +public offences where scandal has been given. As "the more +flagrant and more heinous crimes," If public, have to do with a +wider circle than the members of a particular parish, the +reparation for the offence should be as extensive as the scandal +which it has created. In the Apology, Melanchthon claims that +such reservation should be limited to the ecclesiastical +penalties to be inflicted, but that it had not been Intended to +comprise also the guilt involved; it was a _reservatio poenae_, +but not a _reservatio culpae_.[14] Luther suggests the same here, +but with more than usual caution. + +In the same spirit as in his Treatise on Baptism, he protests +against the numerous vows, the binding force of which was a +constant subject of treatment in pastoral dealing with souls. The +multiplication of vows had caused a depredation of the one +all-embracing vow of baptism. Nevertheless the pope's right to +give a dispensation he regards as limited entirely to such +matters as those concerning which God's Word has given no +command. With matters which concern only the relation of the +individual to God, the Pope's authority is of no avail. + +Literature.--Chemnitz, Martin, _Examin Concilii Tridentini_, 1578 +(Preuss edition), 441-456. Steitz, G. E., _Die Privatbeichte und +Privatabsolution d. luth. Kirche aus d. Quellen des XVI. Jahrh._, +1854. Pfeisterrer, G. F. _Luthers Lehre von der Beichte_, 1857. +Klieftoth, Th. _Lit. Abhandlungen, 2: Die Beichte und +Absolution_, 1856. Fischer, E., _Zur Geschichte der evangelischen +Beichte_, 2 vols., 1902-1903. Rietschel, G., _Lehrbuch der +Liturgik_, vol 2, particularly secs. 44, 45, _Luthers Affassung +der Beichte_ and _Luthers Auffassung von der Absolution_. +Koestlin, Julius, _Luther's Theology_ (English Translation), +I:357, 360, 400. See also _Smalcald Articles_, _Book of Concord_ +(English Translation), 326, 899. + + Henry E. Jacobs. + Mount Airy, Philadelphia. + +FOOTNOTES + +[1] 1. _Decem Praecepta Wittebergenai praedicata populo_, 1518, +_Erl. Ed., op. ex. lat._, I, 218. A series of sermons entering +into almost minute analyses of sins. + +2. _Die zehen Gebote Gottes mit einer kurzen Auslegung ihre +Erfüllung und Uebertretung_, _Weimar Ed._, I, 247 ff; _Erl. Ed._, +XXXVI, 145-154. Reduces contents of the sermons to a few pages. A +brief handbook for use in the confessional first printed in +tabular form, giving a very condensed exposition of each +commandment, followed by a catalogue of sins prohibited and +virtues enjoined. Written a month before the publication of the +Theses, and published the next year. + +3. _Instructio pro confessione peccatorum abbrevianda secundum +decalogum_. Latin form of the above, published shortly after the +original. _Erl. Ed., op. ex. lat._, XII, 229-230. + +4. _Kurze Unterweisung wie man beichten soll_. _Weimar Ed._, II, +57 ff.; Erl. Ed., XXI, 245-253 prepared by request of Spalatin, +first in Latin, and then translated, Köstlin thinks by Spalatin, +into German. Published 1518. Contains eight introductory +propositions, followed by lists of sins against each commandment. + +5. _Confitendi Ratio_, published in 1520, a re-elaboration by +Luther of the preceding German treatise. _Weimar Ed._, VI, +159-169; _Erl. Ed._, IV, 152-170; _St. Louis Ed._, XIX, 786-806. + +[2] "_Ja, mein ganzes Leben, und alles, das ich thu, handel, red +und gedenk, ist also gethan, das es todlich und vordammlich +ist_." These are almost the words of the public confessional +prayer in the Kirchenbuch of the General Council of the Lutheran +Church in America: "_Also dans alle meine Natur und +Wesensträflich und verdammlich ist_." + +[3] _Erl. Ed., op. var. arg._, IV, 89 aq. "_Si enim suum malum +sentiret, infernum sentiret, nam infernum in se ipso habet_." See +this volume, p. 115f. + +[4] _Erl. Ed., op. ex. lat._, XIX, 1-154. + +[5] _Erl. Ed._ (2d ed.), XI, 173. + +[6] See the opening paragraph of this treatise. + +[7] _Erl. Ed._, XI, 166, XXIX, 352-359. Cf. with this, the still +fuller treatment by Chemnitz, _Examin Concilii Tridentini_ +(Preuss edition), 441-453. + +[8] _Babylonian Captivity_, _Erl. Ed., op. var. arg._, V, 82. + +[9] Cf. _Augsburg Confession_, Art. XXV; _Apology in Book of +Concord_, English Translation, pp. 133, 173, 185, 188, 196; +_Smalcald Articles_, 330-339; Small Catechism, 371. + +[10] _Sermon vom Sacrament der Busse_, Erl. Ed., XX, 190. For +definition of "mortal and venial," see Introduction to XCV +Theses, above, p. 19. + +[11] See Vol. II. of this edition. + +[12] Deninger, _Enchridion Symbolorum_, soc. 782; Sceaff's +_Creeds of Christendom_. + +[13] "As though the Word of God cannot forgive sins, except where +power derived from the Pope assist it." Chemnitz, _Examen +Concilii Tridentini_ (Preuss ed.), p. 456. + +[14] _Apology_, p. 212; "There is a reservation of canonical +punishments; there is not a reservation of guilt before God in +those who are truly converted." + + +A DISCUSSION OF CONFESSION + +(CONFITENDI RATIO) + +1520 + + +FIRST + +[Sidenote: Need of Faith] + +In this our age, the consciences of almost all have been led +astray by human doctrines into a false trust in their own +righteousness and their own works, and knowledge about faith and +trust in God has almost ceased. Therefore, for him who is about +to go to confession, it is before all things necessary that he +should not place his trust in his confession--either the +confession which he is about to make or the confession which he +has made--but that, with complete fulness of faith, he put his +trust only in the most gracious promise of God; to wit, he must +be altogether certain that He, Who has promised pardon to the man +who shall confess his sins, will most faithfully fulfil His +promise. For we are to glory, not because we confess, but because +He has promised pardon to those who do confess; that is, not +because of the worthiness or sufficiency of our confession (for +there is no such worthiness or sufficiency), but because of the +truth and certitude of His promise, as says the xxiv. Psalm: "For +Thy Name's sake, O Lord, pardon mine iniquity." [Ps. 25:35] It +does not say, "for my sake," or "for my worthiness' sake," or +"for my name's sake," but "for Thy Name's sake." So it is evident +that the work of confession is nothing else than an occasion by +which God is called to the fulfilment of His own promise, or by +which we are trained to believe that we shall without doubt +obtain the promise. It is just as if we were to say: "Not unto +us, O Lord, but unto Thy Name give glory, [Ps. 115:1] and +rejoice, not because we have blessed Thee, but because Thou hast +blessed us, as Thou sayest by Ezekiel." [Ezek. 20:44] Let this be +the manner of our confession, that he who glories may glory in +the Lord, and may not commend himself, but may glorify the grace +of God; and it shall come to pass that "confession and majesty +shall be the work of God." [1] Psalm cxi [Ps. 111:3]. + +SECOND + +[Sidenote: God's Promises] + +But God, for the glory of His grace and mercy, has promised +pardon. And this can be proved from Scripture. First from Psalm +xxxii, "I said, I will confess my transgressions unto the Lord, +and Thou forgavest the iniquity of my sin." [Ps. 32:5] Then from +II. Samuel xii, from which this Psalm is taken. David first +said, "I have sinned against the Lord," and Nathan straightway +said, "The Lord also hath put away thy sin; thou shalt not die." +[2 Sam. 12:13] Again, from Jeremiah xviii, "If that nation turn +away from their evil, I will repent of the evil that I thought to +do." [Jer. 18:8] Once more from I. John i, "If we confess our +sins, He is faithful and just to forgive us our sins, and to +cleanse us from all unrighteousness." [1 John 1:9] The true +definition of the righteous man is found in Proverbs xviii, "The +righteous man is his own first accuser," [2] [Prov.18:17] that is +to say, he is righteous because he accuses himself. The verse +goes on to say, "His neighbor (i. e., Christ) cometh and searcheth +him," that is, He seeketh him, and suffereth him not to perish; +He will even find him and bring him back from the depths of hell. +Hence Joshua vii. also calls the confessing of sin the glorifying +of God, saying to Achan, "My son, give glory to God, and confess, +and tell me what thou hast done." [Josh. 7:19] St. Jerome +comments on this passage, "Confession of sin is praise of God." +No wonder! For he who confesses his own sins speaks truth; but +God is truth; therefore he also confesses God. Thus Manasseh, +King of Judah, says in his most beautiful Prayer,[3] which is +most excellently suited for one who goes to confession, "But +Thou, Lord, according to Thy goodness hast promised repentance +for the remission of sins, etc." [Prayer of Manasseh, 7] Truly, +"according to Thy goodness Thou hast promised," for our +confession is nothing unless the promise of God is sure, and it +is altogether of His divine goodness that He has promised +remission, which could not be obtained by any righteousness, +unless He had given the promise. Thus faith in that promise is +the first and supreme necessity for one who is about to go to +confession, lest, perchance, he may presumptuously think that by +his own diligence, his own memory, his own strength, he is +provoking God to forgive his sins. Nay, rather it is God Himself +Who, with ready forgiveness, will anticipate his confession, and +allure and provoke him, by the goodness of His sweet promise, to +accept remission and to make confession. + +THIRD + +[Sidenote: The Purpose of a Better Life--Its Necessity] + +Before a man confesses to the priest, who is the vicar, he ought +first to confess to God, Who is the Principal. But he should +regard this matter seriously, since nothing escapes and nothing +deceives the eye of God. Wherefore he ought here, without +pretence, to ponder his purpose to lead a better life and his +hatred of sin. For there is scarcely anything which deceives more +penitents than that subtle and profound dissimulation by which +they oftentime pretend, even to themselves, a violent hatred of +sin and a purpose to lead a better life. The unhappy outcome +proves their insincerity, for after confession they quickly +return to their natural bent, and, as though relieved of the +great burden of confession, they live again at ease, careless and +unmindful of their purpose; by which one fact they can be +convicted of their sad pretending. Wherefore a man ought in this +matter to be altogether frank, and to speak of himself within +himself just as he feels himself moved to speak, just as he could +wish to speak if there were do punishment, no God, no +commandment, and just as he would speak in the ear of some +familiar friend, to whom he would not be ashamed to reveal +everything about himself. As he could wish to speak quite freely +to such a one about his faults, so let him speak to God, Who +loves us far more than we love ourselves. + +For if there is any one who does not find himself seriously +inclined toward a good life, I know not whether it is safe for +him to make confession. This I do know, that it were better for +him to stay away from confession. For in this matter he need not +care for the commandment of the Church, whether it excommunicate +him or inflict some lesser punishment. It is better for him not +to listen to the Church, than, at his own peril, to come to God +with a false heart. In the latter case he sins against God, in +the former case only against the Church; if, indeed, he sin at +all in such a case by not listening to the Church, seeing that +the Church has no right to command anything in which there is +peril to the soul, and a case of this kind is always excepted +from the commandments of the Church. For whatever the Church +commands, she commands for God and for the soul's salvation, +presuming that a man is capable of receiving her commandment and +able to fulfil it. If this presumption falls, the precept does +not hold, since nothing can be decreed contrary to the +commandments of God, which bind the conscience. + +[Sidenote: The purpose of a Better Life--Its Difficulty] + +It is certainly to be feared that many come to confession out of +fear of the commandment of the Church, who in their hearts are +still pleased with their former evil life. If, however, a man is +entangled in these difficulties, fearing to stay away from +confession, and yet perceiving (if the truth were told) that he +lacks the disposition toward a better life, let him lay hold of +the one thing that remains, and hear the counsel of the Prophet, +"Pour out your heart before Him"; [Ps. 62:8] and let him abase +himself, and openly confess to God the whole evil of his heart, +and pray for and desire a good purpose. Who, indeed, is so proud +as to think he does not need this counsel? There is no one whose +good purpose is as great as it ought to be. Let a man, therefore, +fearlessly seek from God what he knows he cannot find in himself, +until the thought of a better life begin seriously and truly to +please him, and his own life to displease him. For the doctrines +about the forming of a good purpose, which have been handed down +to us and are everywhere taught, are not to be understood in the +sense that a man should of himself form and work out this good +purpose. Such an understanding is death and perdition; as one +says, "There is death in the pot, O man of God." [2 Kings 4:40] +And yet very many are grievously tormented by this idea, because +they are taught to strive after the impossible. But in very +despair, and pouring out his heart before God, a man should say, +"Lord God, I have not what I ought to have, and cannot do what I +ought to do. Give what Thou commandest, and command what Thou +wilt." For thus St. Augustine prays in his Confessions. [4] + +FIFTH + +[Sidenote: The Purpose of a Better Life--Its Nature] + +But what has been said about a good purpose, I wish to have +understood with caution. For a good purpose ought to be twofold. +First, a purpose with regard to open, mortal sins, such as +adultery, homicide, fornication, theft, robbery, usury, slander, +etc. The purpose to avoid these sins belongs properly to +sacramental Confession, and to confession before God it belongs +at any moment after the sins have been committed; according to +the word of Ecclesiasticus, "My son, hast thou sinned? Do so no +more, but ask pardon for thy former sins," [Ecclus. 21:1] and +again, "Make no tarrying to turn to the Lord." [Ecclus. 5:8] In +the second place, however, as regards all the sins they call +"venial" (of which more below), it is entirely vain to labor +after the forming of a good purpose, because if one rightly +considers himself, he will find such a purpose altogether +impossible, if he wishes henceforth to live in the flesh; since +(as Augustine says) this life cannot be lived without such sins +as unnecessary and thoughtless laughter, language, imaginations, +sights, sounds, etc. As regards such things it is uncertain +whether they are sins, or temptations by which merit is +increased. And yet it is marvelous how a patent is vexed and +worried in these matters by the present wordy manner of +confessing. A purpose ought to be certain, and directed toward +things which are certain and which can be shunned in common +living, like the aforesaid open, mortal sins. + +SIXTH + +[Sidenote: Hidden Sins--Are They to be Confessed?] + +Whether the hidden sins of the heart, which are known only to God +and the man who commits them, belong to sacramental confession or +not, is more than I can say. I should prefer to say that they do +not. For the need of confessing these sins can in no way be +proved, either by reason or by Scripture, and I have often +suspected that it was all an invention of avaricious or curious +or tyrannical prelates, who took this way of bringing the people +of Christ to fear them. This is, in my opinion, laying hands on +the judgment of God and is a violation of the rights of God, +especially if men are forced to it.[5] + +Here comes in that whole sea of laws and impossible questions +about "cases of sin," [6] etc., since it is impossible for a man +to know when he has in his heart committed the mortal sins of +pride, lust, or envy. Nay, how can the priest know this, when he +is set in judgment upon mortal sins alone? Can he know another's +heart who does not thoroughly know his own? Hence it comes that +many people confess many things, not knowing whether they are +sins or not; and to this they are driven by that sentence of +Gregory, "A good mind will confess guilt even where there is no +guilt." They [i. e., the priests] wish that what is offered to God +shall be offered to themselves--so immense is the arrogance of +priests and pontiffs, and so haughty the pride of the +Pharisees--and they do not see, meanwhile, that if this offering +were made to man, the whole of life would be nothing else than +confession, and that even this confession would have to be +confessed in another confession by the man who fears guilt where +there is no guilt, since even good works are not without guilt, +and Job is afraid of all his works. [Job 9:28] + +SEVENTH + +[Sidenote: Hidden Sins--What Hidden Sins Should be Confessed?] + +Let some one else, then, explain this. I am content with this, +that not all the sins of the heart are to be confessed. But if +some are to be confessed, I say that it is only those which a man +clearly knows that he has purposed in his heart against the +commandments of God;[7] not, therefore, mere thoughts about a +virgin or a woman, nor, on the other hand, the thoughts of a +woman about a youth, nor the affections or ardor of lust, that is +to say, the inclinations of the one sex toward the other, however +unseemly, nor, I would add, even passions of this sort; for these +thoughts are frequently passions inspired by the flesh, the +world, or the devil, which the soul is compelled unwillingly to +bear, sometimes for a long while, even for a whole day, or a +week; as the apostle Paul confesses of his thorn in the flesh. [2 +Cor. 12:7] + +The consequence of all this is that a purpose to avoid these +things is impossible and vain and deceitful, for the inclinations +and desires of the sexes for one another do not cease so long as +occasion is given them, and the devil is not quiet, and out whole +nature is sin. But those who wish to be without sin and who +believe that man is sound and whole, erect these crosses for us +that we may not cease to confess (even to the priest) what things +soever tickle us never so little. Therefore, if these hidden +things of the heart ought to be confessed at all, only those +things should be confessed which involve full consent to the +deed; and such things happen very rarely or never to those who +wish to lead pious lives, even though they are constantly +harassed by desires and passions. + +EIGHT + +[Sidenote: Mortal and Venial Sins] + +At this place we should also speak of that race of audacious +theologians who are born to the end that the true fear of God may +be extinguished in human hearts, and that they may smite the +whole world with false terrors. It might seem that Christ was +speaking of them when he told of "terrors from heaven." [Luke +21:11 Vulg.] These are the men who have undertaken to distinguish +for us between mortal and venial sin. When men have heard that a +certain sin is venial, they are careless and wholly leave off +fearing God, as if He counted a venial sin for naught; again, if +they have heard that the consent of the heart is a mortal sin, +and if they have failed to listen to the precepts of the Church, +or have committed some other trifling offence, there is no place +in their hearts for Christ, because of the confusion made by the +roaring sea of a troubled conscience. + +Against these teachers it should be known that a man ought to +give up in despair the idea that he can ever confess all his +mortal sins, and that the doctrine which is contained in the +Decretals[8] and is current in the Church, to wit, that every +Christian should once in a year make confession of all his sins +(so the words run), is either a devilish and most murderous +doctrine, or else is sorely in need of a loose interpretation. + +Not all sins, I say, either mortal or venial, are to be +confessed, but it should be known that after a man has used all +diligence in confessing, he has yet confessed only the smaller +part of his sins. How do we know this? Because the Scripture +says, "Cleanse Thou me from hidden sins, O Lord." [Ps. 19:12] +These hidden sins God alone knows. And again it says, "Create in +me a clean heart, O God." [Ps. 51:10] Even this holy prophet +confesses that his heart is unclean. And all the holy Church +prays, "Thy will be done"; [Matt. 6:10] and thus confesses that +she does not do the will of God, and is herself a sinner. + +[Sidenote: Should All Mortal Sins be Confessed?] + +Furthermore, we are so far from being able to know or confess all +the mortal sins that even our good works are damnable and mortal, +if God were to judge with strictness, and not to receive them +with forgiving mercy. If, therefore, all mortal sins are to be +confessed, it can be done in a brief word, by saying at once, +"Behold, all that I am, my life, all that I do and say, is such +that it is mortal and damnable"; according to what is written in +the cxliii. Psalm, "Enter not into judgment with Thy servant, for +in Thy sight shall no flesh living be justified" [Ps. 143:2]; and +in the Epistle to the Romans, Chapter vii, "But I am carnal, sold +under sin; I know that in my flesh dwelleth no good thing; the +evil that I would not, that I do, etc." [Rom. 7:14, 18, 19] + +But of all mortal sins, this is the most mortal, not to believe +that we are hateful in the sight of God because of damnable and +mortal sin. To such madness these theologians, with this rule of +theirs, strive zealously and perniciously to drag the consciences +of men, by teaching that venial sins are to be distinguished from +mortal sins, and that according to their own fashion. For we read +in Augustine, Cyprian, and other Fathers that those things which +are bound and loosed are not mortal sins, but criminal offences, +i. e., those acts of which men can be accused and convicted. + +Therefore, by the term "all sins" in the Decretal we should +understand those things of which a man is accused, either by +others or by his own conscience. By "conscience" I mean a right +conscience, not a conscience seared and deformed by human +traditions, but a conscience which is expert in the commandments +of God, and which knows that much more is to be left solely to +the goodness of God than is to be committed to its own diligence. + +But what if the devil, when a man is dying, raises the obstacle +of sins which have not been confessed, as we read in many of the +stories?[9] I answer. Let these sins go long with those of which +it is said, "Who can understand his faults?" [Ps. 19:12] and with +those others of which it is written, "Enter not into judgment +with Thy servant." [Ps. 143:2] Whatever stories have been made up +contrary to these sayings, have either been invented under some +devilish delusion, or are not rightly understood. It is enough +that thou hast had the will to confess all things, if thou hadst +known them or hadst been able. God wills that His mercy be +glorified. But how? In our righteousness? Nay, in our sins and +miseries. The Scriptures should be esteemed more highly than any +stories. + +NINTH + +[Sidenote: Distinction between Sins] + +By thus getting down to the thing itself,[10] the penitent, of +whom I have so often spoken, does away entirely with that riot of +distinctions; to wit, whether he has committed sin by fear +humbling him to evil, or by love inflaming him to evil; what sins +he has committed against the three theological virtues of faith, +hope, and charity; what sins against the four cardinal virtues; +what sins by the five senses; what of the seven mortal sins, what +against the seven sacraments, what against the seven gifts of the +Holy Spirit, what against the eight beatitudes, what of the nine +_peccata aliena_, what against the twelve Articles of Faith, what +of the silent sins, what of the sins crying to heaven; or whether +he has sinned by or against anything else.[11] That hateful and +wearisome catalogue of distinctions is altogether useless, nay, +it is altogether harmful. Some have added to these evils a most +troublesome business of "circumstances." + +By all this they have produced two results. First, the penitent +makes so much of these trifles that he is not able really to give +heed to the thing of chief importance, namely, the desire for a +better life. He is compelled to tax his memory with such a mass +of details, and so to fill his heart with the business of rightly +expressing his cares and anxieties, while seeking out forgotten +sins or a way of confessing them, that he entirely loses the +present pangs of conscience, and the whole profit and salutary +effect of confession. When he is absolved, therefore, he +rejoices not so much because he is absolved, as because he has +freed himself once for all from the wretched worry of confession; +for what he has been seeking has been not the absolution, but +rather the end of the laborious nuisance of confessing. Thus, +while we sleep secure, everything is upset again. In the second +place, such penitents weary the confessor, stealing his time, and +standing in the way of other penitents. + +[Sidenote: The Commandments a Guide to Confession] + +We ought, therefore, to look briefly at the Commandments of God, +in which, if they are rightly understood, all sins are, without +doubt, contained.[12] And not even all of these are to be +considered, but the last two Commandments are to be excluded +entirely from confession. Confession should be brief, and should +be a confession chiefly of those sins which cause pain at the +time of confession, and, as they say, "move to confession." For +the sacrament of confession was instituted for the quieting, not +for the disturbing, of the conscience. + +For example, as regards the Commandment, "Thou shalt not commit +adultery," let the penitent quickly say in what manner he has +given place to lust, either in act or word, or by consent, just +as though he were describing himself entirely, with all his limbs +and senses, in that Commandment. Why, then, should he uselessly +bring in the five senses, the mortal sins, and the rest of that +ocean of distinctions? So in the case of the Commandment, "Thou +shalt not kill." Let him quickly say by what kind of wrath he has +sinned, whether by hatred, slander or cursing, or by the act of +murder itself. And so with the rest; as I have tried to show in +my _Preceptorium_ and my writings on the Decalogue.[13] + +Let it not disturb anyone that in the Decretals on Penance and in +the IV. Book of the Sentences[14] this matter is differently +treated. For they all are full of human inventions; and no +wonder! They have taken everything they say out of a certain +apocryphal and unlearned book called _De vera et falsa +poenitentia_,[15] which is widely circulated, and ascribed, by a +lying title, to St. Augustine. + +TENTH + +[Sidenote: Commandments of God and of Man] + +In making confession diligence should be used to distinguish with +great care between sins committed against the Commandments of God +and sins committed against the statutes of men. I say this +because of the mad opinion, which is now prevalent, that sins +which are committed against the decretals of the popes are to be +noted with wondrous care, but sins committed against God, with +little or none. + +Let me give you some illustrations: + +You will find priests and monks who are horrified, as at some +prodigy, if they stammer, or repeat even a syllable in the Canon +of the Mass,[16] though this may be a natural defect of the +tongue, or an accident, and is not a sin. Again, there is no +priest who does not confess that he was distracted, or failed to +read his _Preparatoria_, or other old-womanish trifles of the +kind. There was one who, even when he was at the altar +celebrating, called a priest three times and confessed that +something had happened. Indeed, I have seen these endless jests +of the devil taken by many so seriously that they almost lost +their minds. And yet the fact that they cherished hatred or envy +in their hearts, that they had cursed before or after Mass, that +they had intentionally lied or slandered, all this moved them not +at all. Whence this perversity? From the "traditions of men who +turn from the truth," [Tit. 1:14] as the Apostle says. Because we +have neglected to offer God a confession of true sins, He has +given us up to our reprobate sense, [Rom. 1:24] so that we delude +ourselves with fictitious sins and deprive ourselves of the +benefit of the sacrament,[17] and the more we seem to seek it, +the more this is true. + +[Sidenote: They Tyranny of Ordinances] + +Of this stuff are those who make the neglect of the canonical +hours[18] an almost irremissible sin, while they easily remit +fornication, which is against the commandments of God, or the +neglect of duty toward our neighbor. These are they who so +approve of that dream or story about St. Severinus[19] that they +think they cannot read their Hours in advance, or afterward make +them up without sin, even if they have been hindered at the +proper time by the most just cause, such as ministering to the +necessities of a neighbor, which is of six hundred times more +merit than their worthless and all but damnable prayers. So far +do they go in their failure to observe that the commandment of +God, in the service of one's neighbor, should be preferred to the +commandment of men, in the thoughtless mumbling of the words of +the Hours. To this class too belong those who think it a crime to +speak or to call a boy during the Canon of the Mass even in case +of the greatest necessity or danger. Finally, these men make the +fasting of nature one thing, and the fasting of the Church +another thing, and if one has thoughtlessly swallowed some drops +of liquid, or has taken some medicine, they exclude him utterly +from the sacrament, and make it a sin, even the very greatest +sin. I wonder whence these men have the authority to set up such +laws as these and to trouble consciences with sins of their own +invention. By these illustrations other, similar cases may be +judged. + +Of the laity, one confesses that he has tasted sweets, another +that he has listened to jests, smelted perfumes, touched things +that were soft. + +Let us come to greater things! The common people are persuaded +that to eat butter or eggs on fast-days is heretical; so cruelly +do the laws of men rave in the Church of God! And we +unconcernedly profit by this superstition of the people, nay, by +this tyranny of ours, caring nothing that the commandments of God +are taken in jest, so long as men tremble and turn pale at our +laws. No one calls an adulterer a heretic; fornication is a light +sin; schisms and discords, inspired, preserved and increased by +the authority and in the name of the Church, are merits; but to +eat meat on Friday is the sum of all heresies. Thus we teach the +people of Christ, and permit them to be taught! But I am +disgusted, wearied, shamed, distressed at the endless chaos of +superstitions which has been inflicted upon this most salutary +sacrament of confession by the ignorance of true theology, which +has been its own tyrant ever since the time that men have been +making its laws. + +ELEVENTH + +[Sidenote: Communion Without Confession] + +I advise, therefore, as John Gerson[20] used to advise, that a +man shall now and then go to the altar or to the Sacrament "with +a scruple of conscience," that is, without confession, even if he +has been immoderate in drinking, talking, or sleeping, or has +done something else that is wrong, or has not prayed a single one +of the Hours. Would you know why this advice is given? Listen! It +is in order that a man may learn to trust more in the mercy of +God than in his own confession or in his own diligence. For +enough cannot be done toward shaking that accursed trust in our +own works. It should be done for this reason, too, that if a man +is assailed by some necessity, whether temptation or death, and +those hidden sins begin to appear which he has never been able to +see or to confess, then he may have, ready and prepared, a +practice of trusting in the mercy which God offers to the +unworthy; according to the word, "His heart is prepared to trust +in the Lord." [21] [Ps. 57:7] How shall a man hope, in the face of +the sudden inroads of such a great mass of sins, if he has not +learned in this life, while there was time, to hope in the Lord +against the smallest, nay, against even an imagined sin? If you +say, "What if this were despising the sacrament and tempting +God?" I answer, It will not be tempting God if it is done for the +glory of God; that is, if you do it, not because you despise +God's sacrament nor because you want to tempt Him (since you are +ready to make the fullest confession), but only in order that you +may accustom a troubled conscience to trust in God and not to +tremble at the rustling of every falling leaf. Do not doubt that +everything pleases God which is done to the end that you may have +trust in Him, since it is all His glory that we trust with our +whole heart in His mercy. + +I do not wish, however, that a man should always go to the altar +without confession; but I say that it should be done sometimes, +and then only for the arousing of trust in God and the destroying +of trust in our own act of confession. For a man will hardly go +to mass without guilt, if he thinks his forgiveness sure because +he has confessed, rather than because God is merciful; nay, this +is altogether an impiety. The _summa summarum_[22] is, "Blessed +are all they that put their trust in the Lord." [Ps. 2:12] When +you hear this word, "in the Lord," know that he is unblessed who +puts his trust in anything whatsoever that is not the Lord +Himself. And such a man those "artists of confession" make; for +what has the "art of confession" done except to destroy the art +and practice of confiding, until at last we have learned to +confess a great deal, to confide not at all. + +TWELFTH + +[Sidenote: Reserved Cases--No Hidden Sins can be Reserved] + +In the matter of reserved cases,[23] many are troubled. For my +own part, because I know that the laws of men to be subject to +mercy, and be applied with mildness rather than with severity, I +follow the custom and advice of those who think that in hidden +sins no case is to be reserved, and therefore all penitents are +to be absolved whose sins are hidden, as are the sins of the +flesh, that is to say, every form of lust, the procuring of +abortion, and the like. For it should not be presumed that any +pope would be willing, in matters of hidden sin, to set so many +snares and dangers for men's souls. But when a sin has been +public, an open reserved case, it should be left entirely to the +authorities of the Church, no matter whether they are just or +unjust. In such case, however, the confessor may so moderate the +power of the keys[24] as not to let the penitent depart without +absolution, for those sins at least which he knows to be not +reserved. Just now, to be sure, I am in doubt, and have not yet +found a place for the proper discussion of it, whether any sin +can be reserved, or ever is reserved, so far as the remission of +guilt[25] is concerned; that the penalty can be reserved is not +doubted; but of this let others judge. But even in the remission +of the penalty, neither the confessor nor the penitent should be +too much troubled by scruples. The penalty I have especially in +mind is excommunication, or any other censure of the Church--what +they call their lightnings and thunders. Since excommunication +is only penalty and not guilt, and can be laid upon the innocent +and allowed to remain upon the man who has returned to his +senses, and, furthermore, since it is sometimes necessary to put +off satisfaction, because of the length of the journey required +or because of poverty; therefore the penitent who is +excommunicated or under censure should be absolved from all his +sins, if he seeks absolution, and be dismissed to the higher +authorities to be loosed from excommunication and to make +satisfaction. Thus he should be absolved in the judgment of God +and of conscience from guilt and sins, and sent to the judgment +of the Church to be freed from the penalty. This is what is meant +when it is said that the desire to make satisfaction[26] suffices +for the absolving of a sinner. + +LAST + +[Sidenote: Vows] + +The subject of vows should also have consideration, for it is +almost the greatest question involved in this whole matter, and +gives rise to much more confusion than does the reservation of +cases, though this, too, rules its Babylon with great tyranny. If +one would wish to speak freely on this subject, "the land would +not be able to bear all his words," [Amos 7:10] as the impious +Amaziah says of Amos. + +[Sidenote: Their Abuse] + +The first and best plan would be for the pontiffs and preachers +to dissuade and deter the people from their proneness to the +making of vows, to show them how the visiting of the Holy Land, +Rome, Compostella,[27] and other holy places, as well as zeal in +fastings, prayers, and works chosen by themselves, are nothing +when compared with the works commanded by God and the vows which +we have taken in baptism.[28] These vows every one can keep in +his own home by doing his duty toward his neighbors, his wife, +his children, his servants, his masters, and thereby gain +incomparably greater merit than he can find by fulfilling vows to +do works chosen by himself and not commanded by God. The foolish +opinion of the common people and the ostentation of the Bulls[29] +have brought it to pass that these vows of pilgrimages, fastings, +prayers, and other works of the kind far outweigh in importance +the works of God's Law, although we never have sufficient +strength to do these last works. For my part, I could wish that +there should not henceforth be any vows among Christian people +except those which we take in baptism, and this, indeed, seems +formerly to have been the case; and I would wish all to +understand what is required of them, namely, that they be +obedient to the commandments of God. For the vows of baptism seem +to have been altogether cheapened by the too great practice, +parade, dispensation, and redemption of these other vows. Let us +put all our strength to the task, I say, and we shall find that +we have vowed in baptism more than we are ever able to perform. + +Some vows, including oaths, are made to men, others to God. Those +made to men are admitted to be binding, so far and so long as he +may desire, to whom the vow is made. Accordingly, it should be +known that, as Gerson correctly thinks, the oaths and vows +usually taken in the Universities or to worldly lords[30] ought +not to be so rigorously regarded that every violation of them +should be regarded as the breaking of a vow or an act of perjury. +It is more just not to consider vows of this kind broken unless +they are violated out of contempt and obstinate malice. It is +otherwise in things that are vowed to God. + +[Sidenote: Vows Made to God] + +In vows made to God, I see dispensation granted by the pontiffs, +but I shall never be persuaded that he is safe to whom such a +dispensation is granted. For such a vow is of divine law, and no +pontiff, either mediate or supreme, has any more authority in +this matter than any Christian brother, though I know that +certain of the Decretals and the Glosses on the Decretals venture +many statements about it which I do not believe. + +This, however, I would readily believe, that a vow of chastity +given before puberty, neither holds nor binds, because he who +made the vow was ignorant of what he was promising, since he had +not yet felt the "thorn of the flesh." [2 Cor. 12:7] It is my +pious opinion that such a vow is counted by God as foolish and +void, and that the fathers of the monasteries should be forbidden +by a general edict of the Church to receive a man before his +twentieth, or at least his eighteenth, year, and girls before +their fifteenth or sixteenth, if we are really concerned about +the care of souls. + +[Sidenote: Commutation of Vows] + +It is also a great piece of boldness, in commuting or remitting +vows, to impose what they call "a better work." In the eyes of +God there is no difference in works, and He judges works not +according to their number or greatness, but according to the +disposition of the doer; moreover, "the Lord is the weigher of +spirits," [Rom. 8:27] as the Scripture says, and He often prefers +the manual labor of the poor artisan to the fasting and prayer of +the priest, of which we find an illustration in St. Anthony and +the shoemaker of Alexandria.[31] Since these things are so, who +shall be so bold and presumptuous as to commute a vow into some +"better work"? But these things will have to be spoken of +elsewhere, for here we have undertaken to speak of confession +only as it concerns the Commandments of God, for the quieting and +composing of consciences which are troubled by scruples. + +[Sidenote: Abuses of Penance] + +I shall add but one thing. There are many who set perilous snares +for married folk, especially in case of incest; and when any one +(for these things can happen, nay, alas! they do happen) has +defiled the sister of his wife, or his mother-in-law, or one +related to him in any degree of consanguinity, they at once +deprive him of the right to pay the debt of matrimony, and +nevertheless they suffer him not, nay, they forbid him, to desert +his wife's bed. What monstrous thing is this? What new remedy for +sin? What sort of satisfaction for sin? Does it not show how +these tyrants make laws for other men's infirmity and indulge +their own? Show me the law-giver, however penitent and chaste, +who would allow such a law to be made for himself. They put dry +wood on the fire and say, Do not burn; they put a man in a +woman's arms and forbid him to touch her or know her; and they do +this on their own authority and without the command of God. What +madness! My advice is that the confessor beware of tyrannical +decrees or laws, and confidently sentence a sinner to some other +penance, or totally abstain from punishing, leaving free to him +the right of matrimony which has been given him not by man, but +by God. For no angel in heaven, still less any man on earth, has +the power to enjoin this penance, which is the burning occasion +of continual sin. Wherefore they are not to be heeded who wish +such things to be done, and the penitent is to be freed from this +scruple and peril. + +But who may recount all the tyrannies with which the troubled +consciences of penitent and confessing Christians are daily +disturbed, by means of death-bringing "constitutions" and +customs, administered by silly manikins, who only know how to +bind and place on the shoulders of men burdens grievous and heavy +to be borne, which they themselves are not willing to move with a +finger? [Matt. 23:4] So this most salutary sacrament of penance +has become nothing else than a mere tyranny of the great, then a +disease, and a means to the increase of sins. Thus in the end it +signifies one thing and works another thing for miserable +sinners, because priestlings, impious and unlearned in the law of +the Lord, administer the Church of God, which they have filled +with their laws and their dreams. + +_Here follows, in the original, a paraphrase of the apocryphal +Prayer of Manasseh._ + +FOOTNOTES + +[1] Luther quotes from the Vulgate and frequently from memory, a +fact which should always be remembered in comparing his +quotations from the text of Scripture. + +[2] Vulgate, _Justus prior est accusator_. + +[3] The apocryphal Prayer of Manasseh was included by Luther as +an appendix to this treatise. + +[4] _Augustine Conf._, X, 29. + +[5] i. e., Forced to confess hidden sins. + +[6] The so-called "science of casuistry," by which the moral +value of an act is determined and the exact degree of guilt +attaching to a given sin is estinated. + +[7] Cf. _Small Catechism_, "Of Confession," Ques. "What sins ought +we to confess?" + +[8] The decrees of the Popes collected in the Canon Law. The +decretal here referred to is _C. Omnis Utriusque, X. de +poententiis et remissionibus_. + +[9] Anecdotes illustrating the doctrines of the Church were +favorite contents of the sermons in Luther's day. Various +collections of these edifying legends are still extant. Cf. p. +224, and note. + +[10] i. e., By thinking of the nature of confession. + +[11] The reader of this minute classification of sins, which +could be duplicated out of almost any manual of casuistry, may +judge for himself whether Luther was correct in calling it a +"riot of distinctions." + +[12] Luther steadily maintained that the Ten Commandments were a +complete guide to holy living and that every possible sin his +prohibited somewhere in the Decalogue. See, beside the various +smaller treatises (_Kurze Unterweisung wie man beichten soll_ +(1518), _Kurze Form des zehn Gobte_ (1520), etc.), the large +Discourse on Good Works, below, pp. 184 ff. + +[13] The writings mentioned are found in the _Weimar Ed._, Vol I, +pp. 250 ff, 258 ff, 398 ff. See above, p. 75, note 1. + +[14] The _Sentences_ of Peter the Lombard was the standard +text-book of Medieval theology. + +[15] "On True and False Penitence," now universally admitted not +to have been written by St. Augustine, but passing under his name +till after the Reformation. + +[16] That part of the liturgy of the Mass in which the miraculous +transformation of the elements into the Body and Blood of Christ +is believed to take place. + +[17] i. e., Of the sacrament of confession. + +[18] The fixed hours of daily prayer observed in the monasteries, +afterward applied to the liturgy for these services, viz., the +Breviary. The daily reading of this breviary at the appointed +hours is required of all clergy. + +[19] An Italian saint, d. 482, noted for the strictness and +severity of his ascetic practices. + +[20] Professor of the University of Paris; one of the most +popular and famous of the later Scholastics. He died 1429. + +[21] Vulgate, "_Cor ejus paratus est_." + +[22] We would say, "the whole thing in a nutshell." + +[23] i. e., Sins for which the confessor was not allowed to grant +absolution without reference to some higher Church authority, to +whose absolution they were "reserved." See Introduction, p. 79. + +[24] The power to "bind and loose" (Matt. 16:19), i. e., to +forgive and to retain sins (John 20:23). + +[25] The Roman Church distinguished between the "guilt" and the +"penalty" of sin. It was thought possible to forgive the former +and retain the latter. Submission to the penalty is +"satisfaction." See Introduction to XCV. Theses, p. 19. + +[26] _Votum satisfactionis_. It was and is the teaching of the +Roman Church that, where the actual reception of any sacrament is +impossible, the earnest desire to receive it suffices for +salvation. The desire is known as the _votum sacramenti_. + +[27] In Spain. The shrine of St. James at that place was a famous +resort for pilgrims. Cf. below, p. 191, and note. + +[28] See the _Treatise on the Sacrament of Baptism_, above, pp. 68 +ff. + +[29] Luther doubtless refers to the decrees of the popes by which +special rewards were attached to worship at certain shrines. + +[30] The oath of office and the oath of allegiance. + +[31] The story is repeated by Melanchthon in the Apology of the +Augsburg Confession, Ch. XIII, Art. xxvii, 38 (_Book of Concord_, +Eng. Trans., p. 288). The "Alexander Coriarius" of text is +misleading. + + +THE FOURTEEN OF CONSOLATION + +FOR SUCH AS LABOR AND ARE HEAVY LADEN + +(TESSARADECAS CONSOLATORIA) + +1520 + + +INTRODUCTION + +1. When Luther's Elector, Frederick the Wise (1486-1525), +returned to his residence at Torgau, after participating in the +election of Emperor Charles V, at Frankfort-on-the-Main, in the +summer of 1519, he was stricken with a serious illness, from +which there seemed little hope of his recovery Concerned for his +noble patron, and urged by Dr. George Spalatin, his friend at +court, to prepare a "spiritual consolation" for the Elector, +Luther wrote "The Fourteen of Consolation," one of his finest and +tenderest devotional writings, and, in conception and execution, +one of the most original of all his works. + +Its composition falls within the months of August and September +of the year 1519. On August 29th, the Day of the Beheading of St. +John Baptist, we find him writing in Part I, chapter vi: "Does +not the example of St. John Baptist, whom we commemorate on this +day as beheaded by Herod, shame and amaze us all?" On September +22d, he sends the completed manuscript (in Latin) to Spalatin, +requesting him to make a free translation of it into German and +present it to the Elector. By the end of November Spalatin had +completed his task (one marvels at the leisureliness of this, in +view of the serious condition of the Elector; or was the +manuscript translated and administered piecemeal to the noble +patient?), and early in December he returned the original, +doubtless together with his own translation, to Luther, who had +requested its return, "in order to comfort himself therewith." + +The work was, therefore, in the strictest sense, a private +writing, and not in the least intended for publication.[1] But +the importunities of those who had seen it, particularly of +Spalatin, prevailed, and on December 18th Luther writes to the +latter that "the Tessaradecas, in both Latin and German, is in +the hands of the printer." On February 8th, 1520, he sends +Spalatin a printed copy of the Latin, and six days later, one of +the German edition. The latter contained a dedicatory letter to +the Elector, which, however, by an oversight of the printer, and +owing to Luther's absence at the time, was omitted in the Latin +edition. + +In 1535, fifteen years after its first appearance in print, +Luther issued his Tessaradecas in a new and final edition, adding +a brief prefatory note. He no longer holds many of his former +views, and there is much in his little book that he has outgrown +and might now correct. But with characteristic unconcern, he lets +it all stand, and even restores many passages that had been +corrupted or omitted to their original form. It is a revised +edition, with the errors, as it were, underscored. It is to be +chiefly an historical record, to show the world how far he has +progressed since its first writing (1 Tim. 4:15), a mile-post on +the road of his inner development.[2] And more than this--and +here one fancies he can see the sardonic smile on the +battle-scarred face--it is to furnish his enemies with weapons +against himself; he desires to show a favor to the hunters of +contradictions in his works, "that they may have whereon to +exercise their malice." + +2. The plan of the work is in the highest degree original and +artificial. The title, _Tessaradecas consolatoria_, which we +have rendered "The Fourteen of Consolation," [3] is explained by +Luther in the dedicatory epistle to the Elector, pp. 110 ff. The +"Fourteen" were the fourteen patron saints of medieval devotion, +called the "Defenders from all evils" (_defendores_, +_auxiliatores_). Whence the cult arose is not altogether +certain. It is said to have become popular in Germany since the +vision of a Franconian shepherd, in 1446, to whom there appeared, +in the fields, the Christ-child surrounded by the fourteen +saints. The _Vierzehnheiligenkirche_ at Staffelstein, a famous +shrine for pilgrims, marks the spot. The names of the "Fourteen," +each of whom was a defender against some particular disease or +danger, are as follows: Achatius (Acacius), Aegidius, Barbara +(cf. St. Barbara's cress), Blasius (the "defender" of those +afflicted with throat diseases), Catharine (cf. St. Catharine's +flower), Christopher (cf. St. Christopher's herb), Cyriacus, +Dionysius, Erasmus (Italian: San Elmo; cf. St. Elmo's fire), +Eustachius, George the Martyr (cf. St. George's herb), Margaret, +Pantaleon, and Vitus (cf. St. Vitus's dance). Luther's Sermons +on the First Commandment (1516) may be compared lot references to +some of these saints and to many others. + +As over against these saints, Luther also invents fourteen +defenders or comforters, and arranges them in this writing in the +form of an altar tablet; but his is not a tablet such as those +found in the churches, representing the fourteen defenders, but +it is a spiritual tablet or painting, to uplift and strengthen +the pious heart of the Elector, and of all others who are weary +and heavy laden. The first division, or panel, of this figurative +altar-piece contains the images or paintings of seven evils +(_maia_); the second, those of seven blessings (_bona_). The +contemplation of the evils will comfort the weary and heavy laden +by showing them how small their evil is in comparison with the +evil that they have within themselves, namely, their sin; with +the evils they have suffered in the past, and will have to suffer +in the future; with the evils which others, their friends and +foes, suffer; and, above all, with those which Christ suffered on +the cross. Similarly, the contemplation of the blessings will +help them to forget their present sufferings; for they are as +nothing compared with the blessing within them, namely, their +faith; the blessings they enjoyed in the past, and those that +await them in the future, as well as those which arc enjoyed by +their friends and foes, and, finally, the highest blessing of +all, which is Jesus Christ, risen and glorified. + +We can only conjecture as to the origin of this unique conception +of Luther's. Of course, the evils and blessings came to him from +the passage in Ecclesiasticus 11:26.[4] The order and arrangement +may follow some contemporary altar-picture of the "Fourteen +Saints." There was a famous altar-painting of the "Fourteen," by +Lucas Cranach, in St Mary's at Torgau, the residence of the +Elector. The fact is suggestive.[5] + +3. The Tessaradecas was favorably received by the Elector, was +highly praised by Spalatin, who urged its publication, and must +have been dear to Luther's own heart, since he desired the return +of his manuscript for his own comfort. The little work soon +became very popular, and passed through numerous editions, both +in Latin and in German. During the first two years five Latin +editions were printed, and up to 1525 seven German editions. A +translation was published in the Netherlands in 1521, and one in +England in 1578. Erasmus commended it to Bishop Christopher of +Basle, in 1523; "I am sending your Highness Luther's book of the +fourteen pictures, which has won great approbation even from +those who oppose his doctrine at every point." Mathesius, +Luther's pupil and biographer, judged that there had never before +been such words of comfort written in the German language. The +Franciscan Lemmens speaks of "the beautiful and Catholic +thoughts" in it. + +4. Our translation is made from the Latin text, as found in the +Weimar edition of Luther's works, volume vi, with continual +reference to the German text, as given in the Berlin edition. We +regret our inability to obtain a copy of the old English +translation (A right comfortable Treatise conteining sundrye +pointes of consolation for them that labour and are +laden....Englished by W. Gace. T. Vautrollier, London, 1578, sec. +ed. 1580), although the form of the title would seem to indicate +that it was made from Spalatin's translation, and not from the +original.[6] + +The many Scripture quotations, all naturally from the Latin +Vulgate, and most of them freely quoted from memory, and +sometimes "targumed" and woven into the texture of the treatise, +are rendered by us, unless the sense should thereby be affected, +in the words of the Authorised Version. Important or interesting +variations are indicated in the foot-notes. + +5. The Tesseradecas deserves to be more widely known and used. +Its value is more than merely that of an historical document, +representing a transition stage in Luther's reformatory views. It +gives us, besides this, a deep insight into the living piety of +the man, his great heart so full of the peace of God that passeth +all understanding. When we remember that this little work was +composed in the midst of a very "tempest" of other writings, +chiefly polemical (e.g., the savage onslaughts on Emser), it will +appear akin to the little book of Ruth, lying so peacefully +between the war-like books of Judges and First Samuel. At the +Leipzig Disputation, earlier in the same year, Luther was seen to +hold a bouquet of flowers in his hand, and to smell of it when +the battle waxed hot. The Tessaradecas is such a bunch of +flowers. Its chief glory, however, that of a devotional classic, +has been somewhat dimmed by Luther himself, who with the +carelessness of genius refused to revise his outworn views in it; +and yet, despite its relics of mediævalism, particularly by +reason of its firm evangelical foundation, its scriptural warp +and woof, its fervent piety, and its fresh and original +treatment, it is not less entitled to a high place in the +devotional and ascetic literature of the Church than the much +better known _Imitatio Christi_. In this sense it is herewith +offered anew to the English reader, with the hope that "the +diligent reading and contemplation of these 'images' may minister +some slight comfort." + +6. Literature.--(1) The literary and historical introductions to +the Tessaradecas in the Weimar, Erlangen, and Berlin editions. +(2) Köstlin-Kawerau, _Martin Luther, sein Leben und seine +Schriften_. 5th ed., 1903, vol. I, pp. 280, 281. (3) H. Beck, +_Die Erbauungslit. der evang. Kirche Deutschlands_, 1883. (4) On +the fourteen Defenders see articles in Wetzer und Welte and the +Catholic Encyclopaedia, and especially the article _Nothelfer_, +by Zöckler, in PRE3, where also see further literature. + +A. T. W. Steinhaeuser +Allentown, PA. + + +FOOTNOTES + +[1] Cf. the first sentence of the Prefatory Note, p. 109 of this +volume; also the dedicatory epistle of the _Treatise on Good +Works_, p. 184. + +[2] We have noted a few of the more glaring relics of mediævalism +in the footnotes; the attentive reader will discover and dispose +of others for himself. + +[3] The title furnishes peculiar difficulties to the translator. +Cole has simply transliterated it, "The Consolatory Terradecad." +Spalatin paraphrased it "Ein trostlichs Buchlein," etc. The +Berlin Edition renders it, "Vierzehn Trostmittel," etc. + +[4] See p. 113. + +[5] Did the comment of Bernard of Clairvaux, on Romans 8:18, +perhaps contribute its quota to the general conception? "The +sufferings of this present time are not worthy to be compared +with the past guilt, which is forgiven (_remittitur_); with the +present grace of consolation, which is given (_immittitur_); with +the future glory, which is promised (_promittitur_)." + +[6] An English translation, with some omissions that Luther +himself did not care to make is found in Henry Cole's _Select +Works of Martin Luther_, vol. II, London, 1824. + + +THE FOURTEEN OF CONSOLATION + +(TESSARADECAS CONSOLATORIA) + +1520 + + +PREFATORY NOTE[1] + +This book was written, early in my career, for that most +excellent prince, Frederick, Duke of Saxony, when he was stricken +with a dangerous illness; but many desired that it be printed. +After passing through various editions it has now become so sadly +corrupted and mutilated that many passages are missing, whose +original form I myself have clean forgot. However, I have +restored the sense of them, as well as I was able, taking care to +set down only such views as I held when the work was first +written. I did not care to revise them now, as I might well do. +For it is my purpose in this book to put forth a public record of +my progress,[2] and also to show a kindness to the +"Contradictionists," [3] that they may have whereon to exercise +their malice. For me it is enough if I please my Lord Christ and +His saints; that I am hated of the devil and his scales, [4] I +rejoice with all my heart, and give thanks to God. + +DEDICATORY EPISTLE[5] + +To the Most Illustrious Prince and Lord, Frederick, Duke of +Saxony, Arch-Marshal and Elector Of the Holy Roman Empire, +Landgrave of THuringia, Margrave of Meissen, his most gracious +Lord. + +Our Lord and Saviour Jesus hath left us a commandment, which +concerns all Christians alike,--that we should render the duties +of humanity, or (as the Scriptures call them) the works of mercy, +[Luke 6:36] to such as are afflicted and under calamity; [Matt. +25:34 ff.] that we should visit the sick, endeavor to set free +the prisoners, and perform other like acts of kindness to our +neighbor, whereby the evils of this present time may in some +measure be lightened. And of this command our Lord Jesus Christ +hath Himself given us the brightest example, in that, out of +infinite love to the race of men. He descended out of the bosom +of the Father into our misery and prison-cell, that is, our flesh +and life so full of ills, and took upon Him the penalty of our +sins, in order that we might be saved; as He saith in Isaiah +xliii, "Thou hast made Me to serve with thy sins, and wearied Me +with thine iniquities." [Isa. 43:24] + +Whoever is not moved by so bright an example, and driven by the +authority of the divine command, to show forth such works of +mercy, he will deservedly hear, in the last judgment, the voice +of the angry Judge saying: "Depart from me, thou cursed, into +everlasting fire! For I was sick, and thou didst not visit Me; +but, basely ungrateful for the many blessings I bestowed on thee +and on all the world, thou wouldest not so much as lift a finger +to succor thy brethren, nay Me, Christ, thy God and Saviour, in +thy brethren." [Matt. 25:41] + +Since, then, most noble Prince, I perceive that your Lordship has +been smitten with a dangerous malady, and that Christ has thus +fallen sick in you, I have counted it my duty to visit your +Lordship with a little writing of mine. For I cannot pretend to +be deaf to the voice of Christ crying to me out of your +Lordship's flesh and blood, "Behold, here am I sick." For such +ills as sickness and the like are endured, not by us Christians, +but by Christ Himself, our Lord and Saviour, in Whom we live. +Even as He plainly testifies in the Gospel, "Whatsoever ye have +done unto one of the least of these My brethren, ye have done it +unto Me." [Matt. 25:40] And while we should visit and console all +who are afflicted with sickness, yet we owe this duty specially +to those who are of the household of faith. For Paul clearly +distinguishes between strangers and those of the household, or +those who are bound to us by intimate ties, Galatians vi. [Gal. +6:10] + +But I have yet other reasons for performing this my duty. For I +consider that, as one of your Lordship's subjects, I must needs +share in your Lordship's illness, together with the remainder of +your many subjects, and suffer with you as a member with the +Head, on which all our fortunes, our safety, and our happiness +depend. For we recognize in your Lordship another Naaman [2 +Kings, 5:1], by whom God is now giving deliverance to Germany, as +in times past He gave deliverance to Syria. Wherefore the whole +Roman Empire turns its eyes to your Lordship alone, and venerates +and receives you as the Father of the Fatherland, and the bright +ornament and protector of the whole Empire, but of the German +nation in particular.[6] + +Nor are we bound only to console your Lordship as much as in us +lies, and to make your present sorrow our own, but much more to +pray God for your health and safety; which I trust your +Lordship's subjects are doing with all diligence and devotion. +But as for me, whom your Lordship's many and signal benefactions +have made your debtor above all others, I count it my duty to +express my gratitude by rendering you some special service. But +now, by reason of my poverty both of mind and fortune, it is not +possible for me to offer anything of value; therefore I gladly +welcomed the suggestion of Doctor George Spalatin, one of your +Lordship's court chaplains, that I should prepare a kind of +spiritual consolation and present it to your Lordship, to whom, +he said, it would be most acceptable. Being unwilling to reject +this friendly counsel, I have put together the following fourteen +chapters, after the fashion of an altar tablet, and have called +them, "The Fourteen." [7] They are to take the place of the +fourteen saints whom our superstition has invented and called, +"The Defenders against all evil." [8] But this is a tablet not of +silver, but of a spiritual sort; nor is it intended to adorn the +walls of a church, but to uplift and strengthen a pious heart. I +trust it will stand your Lordship in good stead in your present +condition. It consists of two divisions; the former containing +the images of seven evils, in the contemplation of which your +present troubles will grow light; the latter presenting the +images of seven blessings, brought together for the same purpose. + +May it please your Lordship graciously to accept this little work +of mine, and to make such use of it that the diligent reading and +contemplation of these "images" may minister some small comfort. + +Your Lordship's humble servant, + + Martin Luther, Doctor. + +PREFACE + +The Apostle Paul, treating in Romans xv. of the consolations of +Christians, writes, "Whatsoever things were written aforetime +were written for our learning, that we through patience and +comfort of the scriptures might have hope." [Rom. 15:4] In these +words he plainly teaches that our consolations are to be drawn +from the Holy Scriptures. Now the Holy Scriptures administer +comfort after a twofold fashion, by presenting to our view +blessings and evils, most wholesomely intermingled; as the wise +Preacher saith, "In the day of evil be mindful of the good, and +in the day of good be mindful of the evil." [Ecclus. 11:26] For +the Holy Spirit knows that a thing has only such meaning and +value for a man as he assigns to it in his thoughts; for what he +holds common and of no value will move him but little, either to +pleasure when he obtains it, or to grief when he loses it. +Therefore He endeavors with all His might to draw us away from +thinking about things and from being moved by them; and when He +has effected this, then all things whatsoever are alike to us. +Now this drawing away is best accomplished by means of the Word, +Whereby our thoughts are turned from the thing that moves us at +the present moment to that which either is absent or does not at +the moment move us. Therefore it is true that we shall attain to +this state of mind only through the comfort of the Scriptures, +which call us, in the day of evil, to the contemplation of good +things, either present or to come, and, in the day of good, to +the contemplation of evil things. + +But let us, for our better understanding of these two series of +pictures or images, divide each of them into seven parts. The +first series will treat of the evils, and we shall consider (1) +the evil within us, (2) the evil before us, (3) the evil behind +us, (4) the evil on our left hand, (5) the evil on our right +hand, (6) the evil beneath us, and (7) the evil above us.[9] + +CHAPTER I + +THE FIRST IMAGE + +THE EVIL WITHIN US + +This is most certain and true--we may believe it or not--that no +suffering in a man's experience, be it never so severe, can be +the greatest of the evils that are within him. So many more and +far greater evils are there within him than any that he feels. +And if he were to feel those evils, he would feel the pains of +hell; for he holds a hell within himself. Do you ask how this can +be? The Prophet says, "All men are liars" [Ps. 116:11] and again, +"Every man at his best state is altogether vanity." [Ps. 39:6] +But to be a liar and vanity, is to be without truth and reality; +and to be without truth and reality, is to be without God and to +be nothing; and this is to be in hell and damned. Therefore, when +God in His mercy chastens us, He reveals to us and lays upon us +only the lighter evils; for if He were to lead us to the full +knowledge of our evil, we should straightway perish. Yet even +this He has given some to taste, and of them it is written, "He +bringeth down to hell, and bringeth up." [1 Sam. 2:6] Therefore +they say well who call our bodily sufferings the monitors of the +evil within. And the Apostle, in Hebrews xii, calls them God's +fatherly chastenings, when he says, "He scourgeth every son whom +He receiveth." [Heb. 12:6] And He does this, in order by such +scourgings and lesser evils to drive out those great evils, that +we may never need to feel them; as it is written, "Foolishness is +bound in the heart of a child; but the rod of correction shall +drive it far from him." [Prov. 33:15] Do not loving parents +grieve more for their sons when they turn out thieves and +evil-doers than when they receive a wound? Nay, they themselves +beat them until the blood flows, to keep them from becoming +evil-doers.[10] + +What is it, then, that prevents us from feeling this our true +evil? It is, as I have said, so ordered by God, that we may not +perish on seeing the evils hidden in the depths of our hearts. +For God keeps them hidden, and would have us discern them only by +faith, when He points them out to us by means of the evil that we +feel. Therefore, "In the day of evil be mindful of the good." +[Ecclus. 11:26] Behold, how great a good it is, not to know the +whole of our evil! Be mindful of this good, and the evil that you +feel will press you less cruelly. Again, "In the day of good be +mindful of the evil." That is to say. Whilst you do not feel your +true evil, be grateful for this respite; then will the evil that +you feel sit lightly upon you. It is clear, then, that in this +life a man's freedom from pain is always greater than his pain. +Not that his whole evil is not present with him, but he does not +think about it and is not moved by it, through the goodness of +God, Who keeps it hidden. + +How furiously do those men rage against themselves, to whom their +true evil has been revealed! How they count as nothing whatever +sufferings life may bring, if only they might not feel the hell +within! Even so would every one do, who felt or truly believed in +the evil within him. Gladly would he call down all external evils +on his head, and count them mere child's play; nay, he would +never be more sorrowful than when he had no evils to bear, after +the manner of certain of the saints, such as David in Psalm vi. +[Ps. 6] + +Therefore, this is our first image of consolation, that a man +should say to himself: "Not yet, O man, dost thou feel thine +evil. Rejoice and give thanks that thou dost not need to feel +it!" And so the lesser evil grows light by comparison with the +greatest evil. That is what others mean when they say, "I have +deserved far worse things, yea, hell itself"--a thing easy to +say, but horrible to contemplate. + +And this evil, though never so deeply hidden, yet puts forth +fruits that are plainly enough perceived. These are the dread and +uncertainty of a trembling conscience, when faith is assailed, +and a man is not sure, or doubts, whether he have a gracious God. +And this fruit is bitter in proportion to the weakness of one's +faith. Nay, when rightly considered, this weakness alone, being +spiritual, far outweighs every weakness of the body, and renders +it, in comparison, light as a feather. + +Moreover, to the evils within us belong all those tragic +experiences described by the Preacher, when he refers again and +again to "vanity and vexation of spirit." [Eccl. 1:2, 14] How +many of our plans come to naught! How oft our hopes are deceived! +How many things that are not to our liking must we see and bear! +And the very things that fall out according to our wish fall out +also against our wish! So that there is nothing perfect and +complete. Finally, all these things are so much greater, the +higher one rises in rank and station;[11] for such a one will of +necessity be driven about by far more and greater billows, +floods, and tempests, than others who labor in a like case. As it +is truly said in Psalm ciii,[12] "In the sea of this world there +are things creeping innumerable, both small and great beasts," +[Ps. 104:25] that is, an infinite number of trials. And Job, for +this reason, calls the life of man a "trial." [13] + +These evils do not, indeed, cease to be evils because they are +less sharply felt by us; but we have grown accustomed to them +from having them constantly with us, and through the goodness of +God our thoughts and feelings concerning them have become +blunted. That is why they move us the more deeply when we do feel +them now and then, since we have not learned through familiarity +to despise them. So true is it, therefore, that we feel scarce a +thousandth part of our evils, and also that we estimate them and +feel them or do not feel them, not as they are in themselves, but +only as they exist in our thoughts and feelings.[14] + +CHAPTER II + +THE SECOND IMAGE + +THE FUTURE EVIL, OR THE EVIL BEFORE US + +It will tend in no small degree to lighten any present evil if a +man turn his mind to the evils to come. These are so many, so +diverse, and so great, that out of them has arisen one of the +strongest emotions of the soul; namely, fear. For fear has been +defined by some as the emotion caused by coming evil. Even as the +Apostle says in Romans xi, "Be not highminded, but fear." [Rom. +11:30] This evil is all the greater because of our uncertainty in +what form and with what force it may come; so that there goes a +popular saying, "No age is proof against the itch," although this +is but a little children's disease. Even so, no man is safe from +the evils that befall any other; for what one has suffered +another may suffer also. Here belong all the tragic histories of +the ages, and all the lamentations of the world. Here belong the +more than three hundred diseases--which some have observed--with +which the human body may be vexed. And if there be so many +diseases, how great will be the number of other misfortunes that +may befall our possessions, our friends, and even our mind +itself, that target of all evils, and trysting-place of sorrow +and every ill! + +And these evils increase in power and intensity as a man rises to +higher rank and dignity;[15] in which estate he must needs dread +every moment the coming of poverty, disgrace, and every +indignity, which may indeed swiftly overtake him, for they all +hang by but a slender thread, not unlike the sword which the +tyrant Dionysius suspended above the head of the guest at his +table. + +And if none of these evils befall us, we should count it our +gain, and no small comfort in the evil that does befall us; so +that we should feel constrained to say with Jeremiah, "It is of +the Lord's mercies that we are not consumed." [Lam. 3:22 f.] For +when none of them befall us, it is because they have been kept +from us by the right hand of the Most High that compasses us +about with such mighty power (as we see in Job) that Satan and +all evils can but gnash their teeth in helpless rage. [Job 1:10] +From this we see how sweetly we ought to love our Lord, whenever +any evil comes upon us. For our most loving Father would by that +one evil have us see how many evils threaten us and would fall on +us, if He did not Himself stand in the way, as though He said, +"Satan and the host of evils have desired to have thee, to sift +thee as wheat; [Luke:22:31] but I have marked out bounds for the +sea, and have said, Hitherto shaft thou come, and here shall thy +proud waves be stayed [Job 38:10]," as He saith in Job xxxviii. + +And, granted that perchance, if God please, none of these things +will come upon you; nevertheless, that which is known as the +greatest of terrors, death, is certain to come, and nothing is +less certain than the hour of its coming. Truly, this is so +great an evil that there are many who would rather live on amid +all the above-named evils than to die once and have them ended. +With this one thing the Scriptures, which hold all others in +contempt, associate fear, saying, "Remember thy end, and thou +shalt never do amiss." [Ecclus. 7:40] Behold, how many +meditations, how many books, how many rules and remedies have +been brought together, in order, by calling to men's minds this +one evil, to keep them from sin, to render the world +contemptible, to lighten suffering, to comfort the +afflicted,--all by a comparison with this great and terrible, and +yet so inevitable, evil of death. This evil even the saints +dreaded, and Christ submitted to it with trembling and bloody +sweat. [Luke 22:44] So that the divine Mercy hath been nowhere +more concerned to comfort our little faith than in the matter of +this evil, as we shall see below.[16] + +But all these things are common to all men, even as the blessings +of salvation under these evils are common to all. For +Christians, however, there is another and a particular reason for +dreading the evils to come, which easily surpasses all the evils +that have been mentioned. It is that which the Apostle portrays +in I. Corinthians x, when he says, "He that standeth, let him +take heed lest he fall." [1 Cor. 19:12] So unstable is our +footing, and so powerful our foe, armed with our own strength +(that is, the weapons of our flesh and all our evil lusts), +attended by the countless armies of the world, its delights and +pleasures on the right hand, its hardships and the plots of +wicked men on the left, and, besides all this, master himself of +the art of doing us harm, seducing us, and bringing us down to +destruction by a thousand different ways. Such is our life that +we are not safe for one moment in our good intentions. Cyprian, +who in his _De Mortalitate_[17] touches on many of these matters, +teaches that death is to be desired as a swift means of escape +from these evils. And truly, wherever there have been +high-hearted men, who brought their minds steadily to bear on +these infinite perils of hell, we find them, with contempt of +life and death (that is, all the aforesaid evils), desiring to +die, that so they might be delivered at one and the same time +from this evil of the sins in which they now are (of which we +spoke in the previous chapter), and of the sins into which they +might fall (of which we are treating now). And these are, indeed, +two most weighty reasons why we should not only desire death, but +also despise all evils, to say nothing of lightly bearing a +single evil; if the Lord grant us to be moved thereby. For it is +God's gift that we are moved thereby. For what true Christian +will not even desire to die, and much more to bear sickness, +seeing that, so long as he lives and is in health, he is in sin, +and is constantly prone to fall, yea, is falling every day, into +more sins; and is thus constantly thwarting the most loving will +of his most loving Father! To such a heat of indignation was St. +Paul moved, in Romans vii, when after complaining that he did not +the good that he would, but the evil that he would not, [Rom. +7:19] he cried out, "O wretched man that I am! who shall deliver +me the body of this death? The grace of God," [18] he answers, +"through Jesus Christ." + +That man loves God his Father but little, who does not prefer the +evil of dying to this evil of sinning. For God has appointed +death, that this evil might come to an end, and that death might +be the minister of life and righteousness, of which more +below.[19] + +CHAPTER III + +THE THIRD IMAGE + +THE PAST EVIL, OR THE EVIL BEHIND US + +In this image, above all others, the sweet mercy of God our +Father shines forth, able to comfort us in every distress. For +never does a man feel the hand of God more closely upon him than +when he calls to mind the years of his past life. St. Augustine +says: "If a man were set before the choice either of dying or of +living his past life over, it is certain that he would choose to +die, seeing the many perils and evils which he had so hardly +escaped." This is a very true saying, if it be rightly pondered. + +Here a man may see how often he has done and suffered many +things, without any exertion or care of his own, nay, without and +against his wish; of which things he took so little thought +before they came to pass, or while they were taking place, that, +only after all was over, he found himself compelled to exclaim in +great surprise: "Whence have all these things come to me, when I +never gave them a thought, or when I thought of something very +different?" So that the proverb is true, "Man proposeth, but God +disposeth"; [Prov. 16:9] that is, God turns things about, and +brings to pass something far different from that which man +proposes. Therefore, from this consideration alone, it is +impossible for us to deny that our life and all our actions are +under the direction, not of our own prudence, but of the +wonderful power, wisdom, and goodness of God. Here we see how +often God was with us when we knew it not, and with what truth +Peter has said, "He careth for us all." [1 Peter 5:7] + +Therefore, even if there were no books or tracts, yet our very +life itself, brought through so many evils and dangers, if we +will but consider it, abundantly commends to us the ever present +and most tender goodness of God, which, far above all that we +purposed or perceived, carried us as it were in its bosom. As +Moses says in Deuteronomy xxxii, "The Lord kept him as the apple +of His eye, and led him about, and bore him on His shoulders." +[Deut. 32:10 ff.][20] + +Hence arose those exhortations in the Psalter: "I remember the +days of old; I meditate on all Thy works; I muse on the work of +Thy hands." [Ps. 143:5] "Surely I will remember Thy wonders of +old." [Ps. 77:11] Again, "I remembered Thy judgments of old, O +Lord, and have comforted myself," [Ps. 119:52] These exhortations +and the like are intended to teach us that, if God was with us +when we thought it not, or when He seemed not to be with us, we +should not doubt that He is always with us, even when He appears +to be far from us. For He Who, in so many necessities, has +sustained us without our aid, will not forsake us in our smaller +need, even though He seem to be forsaking us. As He saith in +Isaiah, "For a small moment have I forsaken thee; but with great +mercies will I gather thee." [Isa. 54:7] + +Moreover, who had the care of us so many a night, while we slept? +Who cared for us when we were at work, or at play, or engaged in +all those countless things wherein we had no care for ourselves? +Indeed, how much of our time is there in which we have the care +of ourselves? Even the miser, careful as he is to gain riches, +must perforce put by his care in the midst of all his getting and +gaining. And so we see that, whether we will or no, all our care +falls back on God alone, and we are scarcely ever left to care +for ourselves. Still, God does now and again leave us to care for +ourselves, in order to bring home to us His goodness, and to +teach us how great the difference between His care and ours. +Hence, He suffers us now and then to be assailed by some slight +malady or other ill, dissembling His care for us (for He never +ceases to care), and yet at the same time preventing the many +evils that threaten us on every side from bursting in upon us all +together. Hereby He tries us as His well-beloved children, to see +whether we will not trust His care, which extends through all our +past life, and learn how vain and powerless a thing is any care +of ours. How little, indeed, do we or can we do for ourselves, +throughout our life, when we are not able to stop a small pain in +one of our limbs, even for the shortest space of time?[21] + +Why, then, are we so anxious in the matter of a single danger or +evil, and do not rather leave our care to Him? For our whole +life bears witness to the many evils from which He has delivered +us, without our doing. To know this, is indeed to know the works +of God, to meditate on His works, [Ps. 143:5, 119:52] and by the +remembrance of them to comfort ourselves in our adversities. But +they that know this not come under that other word in Psalm +xxvii, "Because they regard not the works of the Lord, nor the +operations of His hand, He shall destroy them, and not build them +up." [Ps. 28:5] For those men are ungrateful toward God for all +His care over them during their whole life, who will not, for one +small moment, commit their care to Him. + +CHAPTER IV + +THE FOURTH IMAGE + +THE INFERNAL EVIL, OR THE EVIL BENEATH US + +Hitherto we have seen, in all the evils that we endure, naught +but the goodness of God, which is so great and so near that of +all the countless evils with which we are surrounded in this +life, and in which we are shut up as in a prison, but a very few +are permitted to approach us, and these never for long together. +So that, when we are oppressed by any present evil, it is only to +remind us of some great gain with which God is honoring us, in +that He does not suffer us to be overwhelmed by the multitude of +evils with which we are surrounded. For what wonder that a man, +at whom an infinite number of blows is aimed, should be touched +by one now and then! Nay, it is a mercy not to be struck by all; +it is a miracle to be struck by but a few. + +The first, then, of the evils beneath us is death, and the other +is hell. + +If we will but consider the deaths, so diverse and so terrible, +with which other sinners are punished, we shall soon see how +great a gain is ours in that we suffer far less than we have +deserved. How many men are hanged, strangled, drowned or +beheaded, who perchance committed less sins than we! And their +death and misery are held up to us by Christ as in a mirror, in +which we may behold what we have deserved. For it is said in Luke +xiii, when they told Him of the Galileans, whose blood Pilate had +mingled with their sacrifices, that He replied: "Suppose ye that +these Galileans were sinners above all the Galileans, because +they suffered these things? I tell you, Nay: but, except ye +repent, ye shall all likewise perish. Or those eighteen, upon +whom the tower in Siloam fell, and slew them, think ye that they +were sinners above all men that dwelt in Jerusalem? I tell you. +Nay: but, except ye repent, ye shall all likewise perish." [Luke +13:1 ff.] For we need not expect that we, who have committed the +same or even graver sins, shall escape with a lighter punishment. +Nor will the justice and truth of God, which hath decreed to +render to every man according to his deeds, be turned for our +sake into injustice and a lie, unless we hasten to make +satisfaction by at least bearing our trifling evil with +patience.[22] + +And how many thousands are there in hell and everlasting +damnation, who have not committed the thousandth part of our +sins! How many virgins, youths, and those whom we call innocents, +are there! How many monks, priests, and married pairs! These +seemed all their life long to be serving God, and, it may be for +a single lapse, are now being punished for ever. For, it may not +be denied, the justice of God is the same in the case of every +sin, whatever it may be, and hates and punishes all sin alike, it +matters not in whom it is found. Do we not then see here the +inestimable mercy of God, Who hath not condemned us, though we +have so many times deserved condemnation? Pray, what are all the +sufferings life can bring, compared to eternal punishment, which +they indeed justly endure on account of one sin, while we go free +and unpunished for our many sins, which God hath covered! [Ps. +32:1] That we take no thought of these benefits of God, or but +lightly esteem them, that is ingratitude, and the hardening of +our unbelieving heart. + +Moreover, we must include here the many infidels, Gentiles, Jews, +and infants, who, if to them had been granted the advantages that +we enjoy, would not now be in hell, but rather in heaven, and who +would have sinned far less than we. For this mirror also does +Christ set before us, when He says in Matthew xi: "Woe unto thee, +Chorazin! woe unto thee, Bethsaida! for if the mighty works, +which were done in you, had been done in Tyre and Sidon, they +would have repented long ago in sackcloth and ashes. But I say +unto you, It shall be more tolerable for Tyre and Sidon at the +day of judgment, than for you. And thou, Capernaum, which art +exalted unto heaven, shalt be brought down to hell: for if the +mighty works, which have been done in thee, had been done in +Sodom, it would have remained to this day. But I say unto you. +That it shall be more tolerable for the land of Sodom in the day +of judgment, than for thee." [Matt. 11:21 ff.] We see, therefore, +what praise and love we owe to our good Lord, in any evil +whatsoever of this life; for it is but a tiny drop of the evils +which we have deserved, and which Job compares to the sea, and to +the sand by the seashore. [Job 6:3] + +CHAPTER V + +THE FIFTH IMAGE + +THE EVIL ON OUR LEFT HAND + +Here we must set before our eyes the whole multitude of our +adversaries and wicked men, and consider, first, how many evils +they would have inflicted on our bodies, our property, our good +name, and on our souls, but could not, being prevented by the +providence of God. Indeed, the higher one's station and the wider +one's sway,[23] the more is he exposed to the intrigues, +slanders, plots, and stratagems of his enemies. In all this we +may mark and feel the very present hand of God, and need not +wonder if we be touched now and then by one of these evils. + +Again, let us consider the evils which these men themselves +endure; not that we may exult over them, but that we may feel +pity for them. For they, too, are exposed to all these same +evils, in common with ourselves; as may be seen in the preceding +times. Only, they are in a worse plight than we, because they +stand outside our fellowship,[24] both as to body and soul. For +the evil that we endure is as nothing compared to their evil +estate; for they are in sin and unbelief, under the wrath of God, +and under the dominion of the devil, wretched slaves to +ungodliness and sin, so that, if the whole world were to heap +curses on their heads, it could wish them no worse things. If we +rightly consider this, we shall see how much more highly favored +we are of God, in that we may bear our slight bodily ill in +faith, in the kingdom of Christ, and in the service of God; and, +indeed, are scarce able to feel it, being so rich in those high +blessings. Nay, this wretchedness of theirs must so sorely +trouble a pious Christian heart as to make its own troubles seem +delights beside them. Thus St. Paul exhorts in Philippians ii, +"Look not every man on his own things, but every man also on the +things of others. Let this mind be in you, which was also in +Christ Jesus: Who, being in the form of God, took upon Him the +form of a servant, etc." [Phil. 2:4 ff.] That is to say, Out of +fervent love He took our form upon Himself, bearing Himself +amidst our evils as though they were His own, and so completely +forgetting Himself and all His goods, and humbling Himself, that +He was found in all things to be made in the likeness of men, +counting nothing human foreign to Himself, and wholly giving +Himself over to our evils. + +Animated with this love, and moved by this example, the saints +are wont to pray for wicked men, even their enemies, [Luke 6:27 +f.] and to do all things for them after the example of Christ; +and forgetting their own injuries and rights, to take thought +only how they may rescue them from their evils, with which they +are far more cruelly tormented than with any evils of the body. +Even as St. Peter writes of Lot, that he "dwelt among them who +from day to day vexed the just soul with unjust works." [2 Peter +2:8] + +You see, then, how deep an abyss of evils is here discovered, and +how great an opportunity for showing mercy and compassion, as +well as for overlooking our own trifling ills, if the love of God +dwell in us; since that which God permits us to suffer is as +nothing to that which those others endure. But the reason why +these things affect us so little is, because the eye of our heart +is not clear enough to see how great is the squalor and +wretchedness of a man lying in sin; that is, separated from God, +and in the possession of the devil. For who is there so hard of +heart that he must not sicken at the spectacle of those miserable +forms lying at our church doors and in our streets, their faces +disputed, and all their members hideously consumed with +putrifying sores; so that the mind is horror-struck at the +thought and the senses recoil from the sight! And what does God +intend, through these lamentable specimens of our flesh and +brotherhood, but to open the eyes of our mind, that we may see in +how much more dreadful a guise the soul of the sinner shows forth +its disease and decay, even though he himself go in purple and +gold, and tie among lilies and roses, as a very child of +paradise! Yet how many sinners are there to one of those wretched +creatures? When these evils on the part of our neighbors, so +great both in number and degree, are disregarded by us, it +follows that our one evil, be it never so trifling, will appear +as the sole evil, and the greatest of all. + +But even in respect of bodily evils, the wicked are of necessity +in a worse plight than we. For what sweet and pure joy can be +theirs, so long as their conscience can find no peace? Or can +there be a more terrible evil than the unrest of a gnawing +conscience? Isaiah says, "The wicked are like the troubled sea, +when it cannot rest, whose waters cast up mire and dirt. There is +no peace, saith my God, to the wicked." [Isaiah 57:20 f.] This +also, in Deuteronomy xxviii, applies to them: "The Lord shall +give thee a trembling heart, and failing of eyes, and sorrow of +mind: and thy life shall hang in doubt before thee; and thou +shalt fear day and night, and shalt have none assurance of thy +life; in the morning thou shalt say, Would God it were even! and +at even thou shalt say, Would God it were morning! for the fear +of thine heart wherewith thou shalt fear, and for the sight of +thine eyes which thou shalt see." [Deut. 28:65 ff.] In a word, if +one regarded all the evils of the wicked in the right spirit, +whether they be those of his friends or his foes, he would not +only seem to be suffering nothing at all, but he would also, with +Moses and the Apostle Paul, [Ex. 32:32, Rom. 9:3] be filled with +an hearty desire to die for them, if it might be, and to be +blotted out of the book of life, as it is written in Romans ix, +that thereby they might be set free. With such zeal and burning +was Christ's heart kindled, when He died for us and descended +into bell, leaving us an example that we also should be so +regardful of the evils of others, and forgetful of our own, nay, +rather covetous of evils of our own. + +CHAPTER VI + +THE SIXTH IMAGE + +THE EVIL ON OUR RIGHT HAND + +On out right hand are our friends, in the contemplation of whose +evils out own will grow light, as St. Peter teaches, I. Peter v, +"Resist the devil, steadfast in the faith, knowing that the same +afflictions are accomplished in your brethren that are in the +world." [1 Pet. 5:9] Thus also does the Church entreat in her +prayers, that provoked by the example of the saints, we may +imitate the virtue of their sufferings; and thus she sings, + + What torments all the Saints endured, + That they might win the martyr's palm! + +From such words and hymns of the Church we learn that the feasts +of the saints, their memorials, churches, altars, names, and +images, are observed and multiplied to the end that we should be +moved by their example to bear the same evils which they also +bore. And unless this be the manner of our observance, it is +impossible that the worship of saints should be free from +superstition. Even as there are many who observe all these things +in order to escape the evil which the saints teach us should be +borne, and thus to become unlike those whose feasts they keep for +the sake of becoming like them. + +But the finest treatment of this portion of our consolation is +given by the Apostle, when he says, in Hebrews xii: "Ye have not +yet resisted unto blood, striving against sin. And ye have +forgotten the exhortation which speaketh unto you as unto +children, My son, demise not thou the chastening of the Lord, nor +faint when thou art rebuked of Him; for whom the Lord loveth He +chasteneth, and scourgeth every son whom He receiveth. If ye +endure chastening, God dealeth with you as with sons; for what +son is he whom the father chasteneth not? But if ye be without +chastisement, whereof all are partakers, then are ye bastards, +and not sons. Furthermore we have had fathers of our flesh which +corrected us, and we gave them reverence; shall we not much +rather be in subjection unto the Father of spirits, and live? For +they verily for a few days chastened us after their good +pleasure; but He for our profit, that we might be partakers of +His holiness. Now no chastening for the present seemeth to be +joyous, but grievous; nevertheless afterward it yieldeth the +peaceable fruit of righteousness unto them which are exercised +thereby." [Heb. 12:4 ff.] Who must not be terrified at these +words of Paul, in which he plainly states that they who are +without the chastisement of God are not the sons of God! Again, +what greater strengthening and what better comfort can there be +than to hear that they who are chastened are beloved of the Lord, +that they are sons of God, that they have part in the communion +of saints, that they are not alone in their sufferings! So +forceful an exhortation must make chastisement a thing to be +loved. + +Nor is there here any room for the excuse that some have lighter, +others heavier, evils to bear. For to every one is given his +temptation according to measure, and never beyond his strength. +As it is written in Psalm lxxix, "Thou shalt feed us with the +bread of tears, and give us for our drink tears in +measure";[25] [Ps. 80:5] and as Paul says, "God is faithful, who +will not suffer you to be tempted above that ye are able; but +will with the temptation also make a way to escape, that ye may +be able to bear it." [1 Cor. 10:13] Where there is, therefore, a +greater evil, there is also more of divine help, and an easier +way to escape; so that the unequal distribution of sufferings +appears to be greater than it actually is. Does not the example +of St. John Baptist, whom we commemorate on this day[26] as +beheaded by Herod, shame and amaze us all!--that so great a man, +than whom there was none greater born of woman, [Matt. 11:11] the +special friend of the Bridegroom, [John 3:29] the forerunner of +Christ, and more than all the prophets, [Matt. 11:9] should have +been put to death, not indeed after a public trial, nor on a +feigned charge (as it was with Christ), nor yet for the sake of +the people; but in a dungeon, and for the sake of a dancing-girl, +daughter of an adulteress! [Matt. 14:3-11] This one Saint's +ignominious death, and his life so vilely and shamelessly given +over into the hands of his sworn and adulterous enemy, must make +ail our evil light. Where was God then, that He could look on +such things? Where was Christ, Who, hearing of it, was +altogether silent? He perished as if unknown to God, and men, +and every creature. Compared with such a death, what sufferings +have we to boast of; nay, what sufferings of which we must not +even be ashamed? And where shall we appear, if we are unwilling +to endure any suffering, when such a man endured so shameful a +death, and so undeserved, and his body, after death, was given up +to the insults of his enemies! [1 Pet. 4:18] "Behold," He saith +in Jeremiah, "behold, they whose judgment was not to drink of the +cup have assuredly drunken: and art thou he that shall altogether +go unpunished? thou shalt not go unpunished, but thou shalt +surely drink of it." [Jer. 49:12] + +Therefore, that hermit, who was used to fall ill every year, did +well to weep and lament, when for one whole year he found himself +in sound health, because, he said, God had forsaken him and +withdrawn His grace from him. So necessary and so salutary is +the Lord's chastening for all Christians. + +We see, then, that all our sufferings are as nothing, when we +consider the nails, dungeons, irons, faggots, wild beasts, and +all the endless tortures of the saints; nay, when we ponder the +afflictions of men now living, who endure in this life the most +grievous persecutions of the devil. For there is no lack of men +who are suffering more sharp and bitter pains than we, in soul as +well as in body. + +But now some will say, "This is my complaint, that my suffering +cannot be compared with the sufferings of the saints; because I +am a sinner, and not worthy to be compared with them. They, +indeed, suffered because of their innocence, but I suffer because +of my sins. It is no wonder, then, that they so blithely bore +all." That is a very stupid saying. If you suffer because of your +sins, then you ought to rejoice that your sins are being purged +away. And, besides, were not the saints, too, sinners? But do you +fear that you are like Herod, and the thief on Christ's left +hand? You are not, if you have patience. For what was it that +distinguished the thief on the left hand from him on the right +but the patience of the one and the impatience of the other? If +you are a sinner, well; the thief, too, was a sinner; but by his +patience he merited the glorious reward of righteousness and +holiness. Go, and do thou likewise. [Luke 10:37] For you can +suffer nothing except it be either on account of your sins or on +account of your righteousness; and both kinds of suffering +sanctify and save, if you will but love them. And so there is no +excuse left. In short, just as soon as you have confessed that +you are suffering on account of your sins, you are righteous and +holy, even as the thief on the right hand. For the confession of +sins, because it is the truth,[27] justifies and sanctifies, and +so, in the very moment of this confession, you are suffering no +longer on account of your sins, but on account of your innocence. +For the righteous man always suffers innocently. But you are made +righteous by the confession of your merited sufferings and of +your sins. And so your sufferings may truly and worthily be +compared with the sufferings of the saints, even as your +confession may truly and worthily be compared with the confession +of the saints. For one is the truth of all, one the confession of +all sins, one the suffering of all evils, and one the true +communion of saints in all and through all.[28] + +CHAPTER VII + +THE SEVENTH IMAGE + +THE SUPERNAL EVIL, OR THE EVIL ABOVE US + +Finally, let us lift up our hearts, and ascend with the Bride +into the mountain of myrrh. [Song of Sol. 4:6] This is Jesus +Christ the Crucified, Head of all saints, and Prince of all +sufferers; of Whom many have written many things, and all all +things, as it is meet.[29] His memory is commended to the Bride, +when it is said, "Set Me as a seal upon thine heart, as a seal +upon thine arm." [Song of Sol. 8:6] The blood of this Lamb, +signed upon the threshold, wards off the destroying angel. [Ex. +12:7, 13] By Him is the Bride praised, because "the hair of her +head is as the king's purple"; [Song of Sol. 7:5] that is, her +meditation glows red with the remembrance of the Passion of +Christ. This is that tree which Moses was commanded to cast into +the waters of Marah (that is, the bitterness of suffering), and +they were made sweet. [Ex. 15:23 ff.] There is nothing that this +Passion cannot sweeten, not even death itself; as the Bride +saith, "His lips are lilies, dropping sweet-smelling myrrh." +[Song of So. 5:13] What resemblance is there between lips and +lilies, since lips are red and lilies white? But she says this in +a mystery, signifying that the words of Christ are most fair and +pure, and that there is in them naught of blood-red bitterness or +guile; nevertheless, in them He drops precious and chosen myrrh, +that is, the bitterness of death. These most pure lips and sweet +have power to make the bitterest death sweet and fair and bright +and dear,--death that, like precious myrrh, removes at once all +of sin's corruption. + +How does this come to pass? When, forsooth, you hear that Jesus +Christ, God's Son, hath, by His most holy touch, consecrated and +hallowed all sufferings, even death itself, hath blessed the +curse, glorified shame, and enriched poverty, so that death has +been made a door to life, curse a fount of blessing, and shame +the mother of glory: how can you then be so hard and ungrateful +as not to long for and to love all manner of sufferings, now that +they have been touched by Christ's most pure and holy flesh and +blood, and made unto you holy, harmless, wholesome, blessed, and +full of joy? + +For if Christ, by the touch of His most innocent flesh, has +hallowed all waters unto baptism, yea, and every creature +besides; how much more has He, by the same contact of His most +innocent flesh and blood, hallowed every form of death, all +suffering and loss, every curse and shame, unto the baptism of +the Spirit, or the baptism of blood![30] Even as He saith of this +same baptism of His Passion, in Luke xii, "I have a baptism to be +baptised with; and how am I straitened until it be +accomplished!" [Luke 12:50] Behold, how He is straitened, how He +pants and thirsts, to sanctify suffering and death, and make them +things to be loved! For He sees how we stand in fear of +suffering. He marks how we tremble and shrink from death. And so, +like a godly pastor or faithful physician, He hastens to set +bounds to this our evil, and is impatient to die and by His +contact to commend suffering and death unto us. So that the death +of a Christian is henceforth to be regarded as the brazen serpent +of Moses, [Num. 21:8] which indeed hath in all things the +appearance of a serpent, yet is quite without life, without +motion, without venom, without sting. Even so the righteous seem, +in the sight of the unwise, to die; but they are in peace. We +resemble them that die, nor is the outward appearance of our +dying unlike that of others; but the thing itself is different, +because for us death is dead. In like manner all our sufferings +are like the sufferings of other men; but it is only in the +appearance. In reality our sufferings are the beginning of our +freedom from suffering, as our death is the beginning of our +life. This is that which Christ saith in John viii, "If a man +keep my saying he shall never see death." [John 8:51] How shall +he not see it? Because when he dies, he begins to live, and so +he cannot see death for the life that he sees. For here the night +shines as the day; [Ps. 139:12] since the life that breaks upon +him is brighter far than departing death. These things are +assured to all who believe in Christ, to the unbelieving they are +not. + +Therefore, if you kiss, caress, and embrace, as most sweet +relics,[31] consecrated by His touch, the robe of Christ, the +vessels, waterpots, and what things soever He touched and used; +why will you not the rather caress, embrace, and kiss the pains +and evils of this world, disgrace and death, which He not only +hallowed by His touch, but sprinkled and blessed with His most +holy blood, yea, embraced with willing heart, and great +constraining love?[32] The more, since in these there are for you +far greater merits, rewards, and blessings than in those relics; +for in them there is offered to you the victory over death, and +hell, and all sins, but in those relics nothing at all. O could +we but see the heart of Christ, when, hanging on the Cross, He +was so eager to slay death, and hold it up to our contempt! With +what grace and ardor He embraced death and pain for us timid +ones, who shrink from them! How willingly He first drinks this +cup for us sick ones, that we may not dread to drink it after +Him! For we see that naught of evil befell Him, but only good, in +His resurrection. Could we see this, then doubtless that +precious myrrh, dropping from Christ's lips, and commended by His +words, would grow most sweet and pleasant unto us, even as the +beauty and fragrance of lilies. Thus saith also St. Peter, I. +Peter iv, "Forasmuch as Christ hath suffered for us in the flesh, +arm yourselves likewise with the same mind." [1 Pet. 4:1] And St. +Paul, Hebrews xii, "Consider Him that endured such contradiction +of sinners against Himself, lest ye be wearied and faint in your +minds." [Heb. 12:3] + +If we have learned, in the foregoing images, beneath us and above +us, to bear our evils with patience, surely in this last, lifted +above and out of ourselves, caught up unto Christ, and made +superior to all evils, we ought not only to bear with them, but +to love them, desire them, and seek them out. Whoever is yet far +from this state of mind, for him the Passion of Christ has little +value; as it is with those who use the sign and arms of +Christ[33] to ward off evils and death, that so they may neither +suffer pain nor endure death, which is altogether contrary to the +cross and death of Christ. Hence, in this image, whatever evils +we may have to bear must be swallowed up and consumed, so that +they shall not only cause us no pain, but even delight us; if +indeed this image find its way into our heart, and fix itself in +the inmost affections of our mind. + +PART II + +The second part also consists of seven images, answering to the +first; the first representing the internal blessing, the second +the future blessing, the third the past blessing, the fourth the +infernal blessing, the fifth the blessing on the left hand, the +sixth the blessing on the right hand, and the seventh the +supernal blessing. + +CHAPTER I + +THE FIRST IMAGE + +THE BLESSING WITHIN US + +Who can recount only those blessings which every one hath in his +own person? How great are, first, the gifts and endowments of the +body; such as beauty, strength, health, and the lively play of +the senses! To these there comes, in the case of the male, a +greater nobility of sex, that fits him for the doing of many +things both in public and in private life, and for many splendid +achievements, to which woman is a stranger. And if, by the grace +of God, you enjoy these excellent gifts for ten, twenty, or +thirty years, and in all this time endure suffering for a few +days now and then, what great matter is that? There is a proverb +among knaves, _Es ist umb ein bose stund zuthun_, and, _Ein gutt +stund ist eyner posen werdt_.[34] What shall be said of us, who +have seen so many good hours, yet are not willing to endure evil +for a single hour! We see, therefore, how many blessings God +showers upon us, and how few evils barely touch us. This is true +at least of the most of us. + +But not content with these blessings, our gracious God adds to +them riches and an abundance of all things; if not in the case of +all, certainly in the case of many, and of those especially who +are too frail to bear the evil. For as I said before,[35] when He +grants fewer bodily gifts and possessions, He gives greater +mental gifts; so that all things may be equal, and He the just +Judge of all. For a cheerful mind is a greater comfort than much +riches. Moreover, to some He grants offspring, and, as men say, +the highest pleasure, influence, rank, honor, fame, glory, favor, +and the like. And if these be enjoyed for a long or even for a +short season, they will soon teach men how they ought to conduct +themselves under some small evil. + +But more excellent than all these are the blessings of the mind; +such as reason, knowledge, judgment, eloquence, prudence. And, +here again, God tempers the justice of His dealing, so that when +He bestows more of these gifts on some men. He does not therefore +prefer them to others, since on these again He confers greater +peace and cheerfulness of mind. In all these things we should +gratefully mark the bountiful hand of God, and take comfort in +our infirmity. For we should feel no surprise if among so many +and great blessings there be some intermingling of bitterness; +since even for epicures no meat is savory without salt, nor +scarce any dish palatable that has not a certain bitter savor, +either native or produced by seasoning. So intolerable is a +continual and unrelieved sweetness, that it has been truly said, +"Every pleasure too long continued begets disgust"; and again, +"Pleasure itself turns at length to loathing." That is to say, +this life is incapable of enjoying only good things without a +tempering of evil, because of the too great abundance of good +things, has arisen also this proverb, "It needs sturdy bones to +bear good days"; which proverb I have often pondered and much +admired for its excellent true sense, namely, that the wishes of +men are contrary to one another; they seek none but good days, +and, when these arrive, are less able to bear them than evil +days. + +What, then, would God have us here lay to heart but this, that +the cross is held in honor even among the enemies of the cross! +For all things must needs be tempered and sanctified with the +relics of the cross, lest they decay; even as the meat must be +seasoned with salt, that it may not breed worms. And why will we +not gladly accept this tempering which God sends, and which, if +He did not send it, our own life, weakened with pleasures and +blessings, would of itself demand? Hence we see with what truth +the Book of Wisdom says of God, "He[36] reacheth from end to end +mightily, and ordereth all things sweetly." [Wid. 8:1] And if we +examine these blessings, the truth of Moses' words, in +Deuteronomy xxxii, will become plain, "He bore him on His +shoulders, He led him about, and kept him as the apple of His +eye." [Deut. 32:10] With these words we may stop the mouths of +those ungrateful praters who hold that there is in this life more +of evil than of good. For there is no lack of good things and +endless sweet blessings, but they are lacking who ate of the same +mind with him who said, "The earth is full of the mercy of the +Lord" [Ps. 33:5]; and again, "The earth is full of His +praise" [Hab. 3:3]; and in Psalm ciii, "The earth is full of Thy +riches" [Ps. 104:24]; "Thou, Lord, hast made me glad through Thy +work," [Ps. 92:4] Hence we sing every day in the Mass; [37] +"Heaven and earth are full of Thy glory." [Isa. 6:3] Why do we +sing this? Because there are many blessings for which God may be +praised, but it is done only by those who see the fulness of +them. Even as we said concerning the evils of the first +image,[38] that a man's evils are only so great as he in his +thoughts acknowledges them to be, so it is also with the +blessings. Though they crowd upon us from every side, yet they +are only so great as we acknowledge them to be. For all things +that God made are very good, [Gen. 1:31] but they are not +acknowledged as very good by all. Such were they of whom it is +said in Psalm lxxvii,[39] "They despised the pleasant land." [Ps. +106:24] + +The most beautiful and instructive example of this image is +furnished by Job, who when he had lost all said. "Shall we +receive good at the hand of God, and shall we not receive evil?" +[Job 2:10] Truly, that is a golden saying, and a mighty comfort +in temptation. For Job not only suffered, but was tempted to +impatience by his wife, who said to him, "Dost thou still retain +thine integrity? curse God, and die." [Job 2:9] As who should +say, "It is plain that he is not God who is thus forsaking thee. +Why, then, dost thou trust in him, and not rather, renouncing +him, and thus cursing him, acknowledge thyself a mortal man, for +whom naught remains after this life?" These things and the like +are suggested to each one of us by his wife (i. e., his carnal +mind[40]) in time of temptation; for the carnal mind[40] savoreth +not the things that be of God. [Matt. 16:13] + +But these are all bodily blessings, and common to all men. A +Christian has other and far better blessings within, namely, +faith in Christ; of which it is said in Psalm xliv, "The king's +daughter is all glorious within; her clothing is of wrought +gold." [Ps. 45:14 f.] For, as we said concerning the evil of the +first image,[41] that no evil in a man can be so great as to be +the worst of the evils within him; so too the greatest of the +blessings which are in the Christian, he himself is unable to +see. Could he perceive it, he would forthwith be in heaven; since +the kingdom of heaven, as Christ says, is within us. [Luke 17:21] +For to have faith is to have the Word and truth of God; and to +have the Word of God is to have God Himself, the Maker of all. If +these blessings, in all their fulness, were discovered to the +soul, straightway it would be released from the body, for the +exceeding abundance of sweet pleasure. Wherefore, of a truth, all +the other blessings which we have mentioned are but as the +monitors of those blessings which we have within, and which God +would by than commend unto us. For this life of ours could not +endure to have than revealed, but God mercifully keeps them +hidden, until they have reached their full measure. Even so +loving parents give their children foolish little toys, in order +thereby to lead them on to look for better things. + +Nevertheless, these blessings show themselves at times, and break +out of doors, when the happy conscience rejoices in its trust to +Godward, is fain to speak of Him, hears His Word with pleasure, +and is quick to serve Him, to do good and suffer evil. All these +are the evidence of that infinite and incomparable blessing +hidden within, which sends forth such little drops and tiny +rills. Still, it is sometimes more fully revealed to +contemplative souls, who then are rapt away thereby, and know not +where they are; as is confessed by St. Augustine and his +mother,[42] and by many others. + +CHAPTER II + +THE SECOND IMAGE + +THE FUTURE BLESSING, OR THE BLESSING BEFORE US + +Those who are not Christians will find small comfort, amid their +evils, in the contemplation of future blessings; since for them +all these things are uncertain. Although much ado is made here by +that famous emotion called hope, by which we call on each other, +in words of human comfort, to look for better times, and +continually plan greater things for the uncertain future, yet are +always deceived. Even as Christ teaches concerning the man in +the Gospel, Luke xii, who said to his soul, "I will pull down my +barns, and build greater; and will say to my soul, Soul, thou +hast much goods laid up for many years; take thine ease, eat, +drink, and be merry. But God said unto him, Thou fool, this night +thy soul shall be required of thee; and then whose shall those +things be which thou hast provided? So is he that layeth up +treasure for himself, and is not rich toward God." [Luke 12:18 +ff.] + +Nevertheless, God has not so utterly forsaken the sons of men +that He will not grant them some measure of comfort in this hope +of the passing of evil and the coming of good things. Though they +are uncertain of the future, yet they hope with certain hope, and +hereby they are meanwhile buoyed up, lest falling into the +further evil of despair, they should break down under their +present evil, and do some worse thing.[43] Hence, even this sort +of hope is the gift of God; not that He would have them lean on +it, but that He would turn their attention to that firm hope, +which is in Him alone. For He is so long-suffering that He +leadeth them to repentance, as it is said in Romans ii, and +suffers none to be straightway deceived by this deceitful hope, +if haply they may "return to the heart," [44] and come to the true +hope. + +But Christians have, beside this twofold blessing,[45] the very +greatest future blessings certainly awaiting them; yet only +through death and suffering. Although they, too, rejoice in that +common and uncertain hope that the evil of the present will come +to an end, and that its opposite, the blessing, will increase; +still, that is not their chief concern, but rather this, that +their own particular blessing should increase, which is the truth +as it is in Christ, in which they grow from day to day, and for +which they both live and hope. But beside this they have, as I +have said, the two greatest future blessings in their death. The +first, in that through death the whole tragedy of this world's +ills is brought to a close; as it is written, "Precious in the +sight of the Lord is the death of His saints"; [Ps. 116:15] and +again, "I will lay me down in peace and sleep"; [Ps. 4:8] and +"Though the righteous be prevented with death, yet shall he be at +rest." [Wisd. 4:7] But to the ungodly death is the beginning of +evils; as it is said, "The death of the wicked is very evil," +[Ps. 34:21] and, "Evil shall catch the unjust man unto +destruction." [46] [Ps. 140:11] Even so Lazarus, who received his +evil things in his lifetime, is comforted, while the rich glutton +is tormented, because he received his good things here. [Luke +16:25] So that it is always well with the Christian, whether he +die or live; so blessed a thing is it to be a Christian and to +believe in Christ. Wherefore Paul says, "To me to live is Christ, +and to die is gain," [Phil. 1:21] and, in Romans xiv, "Whether we +live, we live unto the Lord; and whether we die, we die unto the +Lord; whether we live therefore, or die, we are the Lord's." +[Rom. 14:8 f.] This security Christ hath won for us by His death +and rising again, that He might be Lord of both the living and +dead, able to keep us safe in life and in death; as Psalm xxii. +saith, "Though I walk through the valley of the shadow of death, +I will fear no evil, for Thou art with me." [Ps. 23:4] If this +gain of death move us but little, it is proof that our faith in +Christ is feeble, and does not prize highly enough the reward and +gain of a blessed death, or does not yet believe that death is a +blessing; because the old man is still too much alive in us, and +the wisdom of the flesh too strong. We should, therefore, +endeavor to attain to the knowledge and the love of this blessing +of death. It is a great thing that death, which is to others the +greatest of evils, is made to us the greatest gain. And unless +Christ had obtained this for us, what bad He done that was worthy +of the great price He paid, namely, His own self? It is indeed a +divine work that He wrought, and none need wonder, therefore, +that He made the evil of death to be something that is very good. +[Gen. 1:31] + +Death, then, to believers is already dead, and hath nothing +terrible behind its grinning mask. Like unto a slain serpent, it +hath indeed its former terrifying appearance, but it is only the +appearance; in truth it is a dead evil, and harmless enough. Nay, +as God commanded Moses to lift up a serpent of brass, at sight of +which the living serpents perished, [Num. 21:8 f.] even so our +death dies in the believing contemplation of the death of Christ, +and now hath but the outward appearance of death. With such fine +similitudes the mercy of God prefigures to us, in our infirmity, +this truth, that though death would not be taken away, He yet has +reduced its power to a mere shadow. [Matt. 9:24] For this reason +it is called in the Scriptures a "sleep" rather than death. [1 +Thess. 4:13 ff.] + +The other blessing of death is this, that it not only concludes +the pains and evils of this life, but (which is more excellent) +makes an end of sins and vices. And this renders death far more +desirable to believing souls, as I have said above,[47] than the +former blessing; since the evils of the soul, which are its sins, +are beyond comparison worse evils than those of the body. This +alone, did we but know it, should make death most desirable. But +if it does not, it is a sign that we neither feel nor hate our +sin as we should. For this our life is so full of perils--sin, +like a serpent, besetting us on every side--and it is impossible +for us to live without sinning; but fairest death delivers us +from these perils, and cuts our sin clean away from us. +Therefore, the praise of the just man, in Wisdom iv, concludes on +this wise: "He pleased God, and was taken away, and was beloved +of Him: so that living among sinners he was translated. Yea, +speedily was he taken away, lest that wickedness should alter his +understanding, or deceit beguile his soul. For the bewitching of +naughtiness doth obscure things that are honest; and the +wandering of concupiscence doth undermine the simple mind (O how +constantly true is this!). He, being made perfect in a short +time, fulfilled a long time; for his soul pleased the Lord: +therefore hasted He to take him away from the wicked." [Wisd. +4:10-14] + +Thus, by the mercy of God, death, which was to man the punishment +for his sin, is made unto the Christian the end of sin, and the +beginning of life and righteousness. Wherefore, he that loves +life and righteousness must not hate, but love sin, their +minister and workshop; else he will never attain to either life +or righteousness. But he that is not able to do this, let him +pray God to enable him. For to this end are we taught to pray, +"Thy will be done," [Matt. 6:10] because we cannot do it of +ourselves, since through fear of death we love death and sin +rather than life and righteousness. And that God appointed death +for the putting to death of sin, may be gathered also from the +fact that He imposed death upon Adam immediately after his sin; +and that before He drove him out of paradise; in order to show us +that death should bring us no evil, but every blessing, since it +was imposed in paradise, as a penance and satisfaction.[48] For +it is true that, through the envy of the devil, death altered +into the world; [Wisd. 2:24] but it is of the Lord's surpassing +goodness that, after having thus entered in, it is not permitted +to harm us very much, but is taken captive from the very +beginning, and set to be the punishment and death of sin. + +This He signified when, after having in His commandment foretold +the death of Adam, [Gen. 2:17] He did not afterward hold His +peace, but imposed death anew, and tempered the severity of His +commandment, nay. He did not so much as mention death with a +single syllable, but said only, "Dust thou art, and unto dust +shalt thou return" [Gen. 3:19]; and, "Until thou return unto the +ground, from whence thou wast taken"--as if He then so bitterly +hated death that He would not deign to call it by its name, +according to the word, "Wrath is in His indignation; and life in +His good will." [49] [Ps. 30:5] Thus He seemed to say that, unless +death had been necessary to the abolishing of sin, He would not +have been willing to know it nor to name it, much less to impose +it. And so, against sin, which wrought death, the zeal of God +arms none other than this very death again; so that you may here +see exemplified the poet's line,[50] + + By his own art the artist perisheth. + +Even so sin is destroyed by its own fruit, and is slain by the +death which it brought forth;[51] as a viper is slain by its own +offering. This is a brave spectacle, to see how death is +destroyed, not by another's work, but by its own; is stabbed with +its own weapon, and, like Goliath, is beheaded with its own +sword. [1 Sam. 17:51] For Goliath also was a type of sin, a giant +terrible to all save the young lad David--that is Christ,--who +single-handed laid him low, and having cut off his head with his +own sword, said afterward that there was no better sword than the +sword of Goliath (I. Samuel xxi). [1 Sam. 21:9] + +Therefore, if we meditate on these joys of the power Christ, and +these gifts of His grace, how can any small evil distress us, the +while we see such blessings in this great evil that is to come! + +CHAPTER III + +THE THIRD IMAGE + +THE PAST BLESSING, OR THE BLESSING BEHIND US + +The consideration of this image is not difficult, in view of its +counterpart, of the past evils;[52] we would, however, aid him +who undertakes it. Here St. Augustine shows himself an excellent +master, in his Confessions, in which he gives a beautiful +rehearsal of the benefits of God toward him from his mother's +womb.[52] The same is done in that fine Psalm cxxxvii, 'Lord, +Thou hast searched me," [Ps. 139:2] where the Psalmist, marveled +among other things at the goodness of God toward him, says, "Thou +understandest my thoughts afar off, Thou compassest my path and +my lying down." Which is as though he said, Whatever I have +thought or done, whatever I shall achieve and possess, I see now +that it is not the result of my industry, but was ordered long +ago by Thy care. "And there is no speech in my tongue."[54] Where +is it then? In Thy power. + +We learn this from our own experience. For if we reflect on our +past life, is it not a wonder that we thought, desired, did and +said that which we were not able to foresee? How far different +our course would have been, had we been left to our own free +will! Now only do we understand it, and see how constantly God's +present care and providence were over us, so that we could +neither think nor speak nor will anything except as He gave us +leave. As it is said in Wisdom vii, "In His hands are both we and +our words"; [Wisd. 7:16] and by Paul, "Who worketh all in all." +[1 Cor. 12:6] Ought not we, insensate and hard of heart, to bang +our heads in shame, when we learn from our own experience how our +Lord hath cared for us unto this hour, and given us every +blessing? And yet we cannot commit our care to Him in a small +present evil, and act as if He had forsaken us, or ever could +forsake us! Not so the Psalmist, in Psalm xxxix, "I am poor and +needy; yet the Lord thinketh on me." [Ps. 40:17] On which St. +Augustine has this comment: "Let Him care for thee, Who made +thee. He Who cared for thee before thou wast, how shall He not +care for thee now thou art that which He willed thee to be?" [55] +But we divide the kingdom with God; to Him we grant (and even +that but grudgingly) that He hath made us, but to ourselves we +arrogate the care over ourselves; as though He had made us, and +then straightway departed, and left the government of ourselves +in our own hands. + +But if our wisdom and foresight blind us to the care that God +hath over us, because perchance many things have fallen out +according to our plans, let us turn again, with Psalm cxxxviii, +and look in upon ourselves. "My substance was not hid from Thee +when I was made in secret"--that is, Thou didst behold and didst +fashion my bones in my mother's womb, when as yet I was not, and +my mother knew not what was forming in her;--"and my substance +was curiously wrought in the lowest parts of the earth"--that is, +even the form and fashion of my body in the secret chambers of +the womb were not hidden from Thee, for Thou wast fashioning it. +What does the Psalmist intend with such words but to show us by +this marvelous illustration how God hath always been caring for +us without our help! For who can boast that he took any part in +his formation in the womb? Who gave to our mother that loving +care wherewith she fed and fondled and caressed us, and performed +all those duties of motherhood, when we had as yet no +consciousness of our life, and when we should neither know nor +remember these things, but that, seeing the same things done to +others, we believe that they were done to us also? For they were +performed on us as though we had been asleep, nay dead, or rather +not yet born, so far as our knowledge of them is concerned. + +Thus we see how the divine mercies and consolations bear us up, +without our doing. And still we doubt, or even despair, that He +is caring for us to-day. If this experience does not instruct and +move one, I know not what will. For we have it brought home to us +again and again, in every little child we meet; so that so many +examples proposed to our foolishness and hardness of heart may +well fill us with deep shame, if we doubt that the slightest +blessing or evil can come to us without the particular care of +God. Thus St Peter says, "Casting all your care upon Him, because +He careth for you." [1 Pet. 5:7] And Psalm xxxvi, "Cast thy +burden upon the Lord, and He will sustain thee." [Ps. 37:5] And +St. Augustine, in the Confessions,[56] addresses his soul on this +wise: "Why dost thou stand upon thyself, and dost not stand? Cast +thyself on Him; for He will not withdraw His hand and let thee +fall." Again, we read in I. Peter iv, "Wherefore let them that +suffer according to the will of God, commit the keeping of their +souls to Him in well doing, as unto a faithful Creator." [1 Pet. +4:10] + +O could a man attain unto such a knowledge of his God, how +safely, how quietly, how joyfully, would he fare! He would in +truth have God on his side, knowing this of a certainty, that all +his fortunes, whatever they might be, had come to him, and still +were coming, under the guidance of His most sweet will. The word +of Peter stands firm, "He careth for you." [1 Pet. 5:7] What +sweeter sound than this word can we hear! Therefore, he says, +"Cast all your care upon Him." If we do this not, but rather take +our care upon ourselves, what is this but to seek to binder the +care of God, and, besides, to make our life a life of sorrow and +labor, troubled with many fears and cares and much unrest! And +all to no avail; for we accomplish nothing good thereby, but, as +the Preacher saith, it is vanity of vanities, and vexation of +spirit. [Eccl. 1:2,14] Indeed, that whole book treats of this +experience, as written by one who for himself made trial of many +things, and found them all only weariness, vanity and vexation of +spirit, so that he concludes it is a gilt of God that a man may +eat and drink and live joyfully with his wife, i. e., when he +passes his days without anxiety, and commits his care to God. +Therefore, we ought to have no other care for ourselves than +this, namely, not to care for ourselves, and rob God of His care +for us. + +Whatever remains to be said, will easily be gathered from the +corresponding image of evils, as I have said,[57] and from the +contemplation of one's past life. + +CHAPTER IV + +THE FOURTH IMAGE + +THE INFERNAL BLESSING, OR THE BLESSING BENEATH US + +Thus far we have considered the blessings which are ours, and are +found within ourselves; let us now turn to those blessings that +are without us, and are found in others. The first of these is +found in those who are beneath us, that is, the dead and damned. +Do you wonder what kind of blessing can be discovered in the dead +and damned? But the power of the divine goodness is everywhere so +great that it grants us to descry blessings in the very greatest +evils. Comparing, then, these poor wretches, first of all, with +ourselves, we see how unspeakable is our gain; as may be gathered +from the corresponding image of evils.[58] For great as are the +evils of death and hell that we see in them, so great certainly +are the gains that we behold in ourselves. These things are not +to be lightly passed over, for they forcibly commend to us the +magnificent mercy of God. And we run the danger, if we lightly +esteem them, of being found ungrateful, and of being condemned +together with these men, and even more cruelly tormented. +Therefore, when we perceive how they suffer and wail aloud, we +ought so much the more to rejoice in the goodness of God toward +us; according to Isaiah lxv: "Behold, my servants shall eat, but +ye shall be hungry; behold, my servants shall drink, but ye shall +be thirsty; behold, my servants shall rejoice, but ye shall be +ashamed; behold, my servants shall sing for joy of heart, but ye +shall cry for sorrow of heart; and shall howl for vexation of +spirit. And ye shall leave your name for a curse unto my +chosen." [Isa. 65:13 ff.] In short, as I have said,[59] the +examples of those who die in their sins and are damned are +profitable unto us for admonition and instruction, as St. Gregory +also observes in his Dialogues;[60] so that + + Happy are they who caution gain + From that that which caused another's pain. + +This blessing, indeed, affects us but little, because it is so +common and well known; nevertheless, it is to be ranked among the +very highest blessings, and is comforted of no slight value by +those who have an understanding heart; and many are the passages +of Scripture that bear upon it, those, namely, which treat of the +wrath, the judgments, and the threatenings of God. These most +wholesome teachings are confirmed to us by the examples of those +wretched men; and their examples only then have their effect on +us, when we enter into the feelings of them that endure such +things, and put ourselves as it were in their very place. Then +will they move and admonish us to praise the goodness of God, Who +has preserved us from those evils. + +But let us also compare them with God, that we may see the divine +justice in their case. Although this is a difficult task, yet it +must be essayed. Now, since God is a just Judge, we must love and +laud His justice, and thus rejoice in our God, even when He +miserably destroys the wicked, in body and soul; for in all this +His high, unspeakable justice shines forth. And so even hell, no +less than heaven, is full of God and the highest good. For the +justice of God is God Himself; and God is the highest good. +Therefore, even as His mercy, so must His justice or judgment be +loved, praised, and glorified above all things. In this sense +David says, "The righteous shall rejoice when he seeth the +vengeance; he shall wash his feet in the blood of the wicked." +[Ps. 58:10] It was for this reason that the Lord forbade Samuel +to mourn any longer for Saul (I. Samuel xvi), saying, "How long +wilt thou mourn for Saul, seeing I have rejected him from +reigning over Israel?" [1 Sam. 16:1] As who should say, "Does My +will so sorely displease thee, that thou preferrest the will of +man to Me?" In short, this is the voice of praise and joy +resounding through the whole Psalter,--that the Lord is the judge +of the widow, and a father of the fatherless; that He will +maintain the cause of the afflicted, and the right of the poor; +that His enemies all be confounded, and the ungodly shall perish; +[Ps. 68:5, 149:12] and many similar sayings. Should any one be +inclined, in foolish pity, to feel compassion for that bloody +generation, that killeth the prophets, yea, the Son of God +Himself, and for the company of wicked men, he will be found +rejoicing in their iniquity, and approving their deeds. Such a +one deserves to perish in like manner with them whose sins he +would condone, and will hear the word, "Thou lovest thine +enemies, and hatest thy friends." [2 Sam. 19:6] For thus Joab +said unto David, when he grieved too sorely over his impious and +murderous son. + +Therefore, in this image, we ought to rejoice in the piety of all +the saints, and in the justice of God which justly punishes the +persecutors of their piety, that He may deliver His elect out of +their hands. And so you may see no small blessings, but the very +greatest, shining forth in the dead and damned; even the avenging +of the injuries of the saints, and of your own as well, if you be +righteous with them. What wonder, then, if God, by means of your +present evil, should take vengeance also on your enemy, that is, +the sin in your body! You ought the rather to rejoice in this +work of the high justice of God, which, even without your prayer, +is thus slaying and destroying your fiercest foe, namely, the sin +that is within you. But, should you feel pity for it, you will be +found a friend of sin, and an enemy to the justice that worketh +in you. Of this beware; lest it be said also to you, "Thou lovest +thine enemies, and hatest thy friends." Therefore, as you ought +joyfully to consent to the justice of God when it rages against +your sin, you should do even the same when it rages against +sinners, those enemies of all men and of God. You see, then, +that in the greatest evils may be found the greatest blessings, +and that we are able to rejoice in these evils, not on account of +the evils themselves, but on account of the supreme goodness of +the justice of God our Avenger. + +CHAPTER V + +THE FIFTH IMAGE + +THE BLESSING ON OUR LEFT HAND + +Here are our adversaries who are yet in this life; for in the +foregoing image we considered those who are already damned and +given over to devils. These we must regard with other feelings, +and find in them a twofold blessing. The first is this, that +they abound in temporal goods, so that even the prophets were +well nigh moved to envy thereby; as we read in Psalm lxii, "But +as for me, my feet were almost gone; my steps had well nigh +slipped. For I was envious at the foolish, when I saw the +prosperity of the wicked" [Ps. 73:2 f.]; and again, "Behold, +these are the ungodly, who prosper in the world; they increase in +riches." [Ps. 73:12] And Jeremiah says, "Righteous art Thou, O +Lord, when I plead with Thee: yet let me talk with Thee of Thy +judgments: wherefore doth the way of the wicked prosper? +Wherefore are all they happy that deal very treacherously?" [Jer. +12:1] Why does He lavish and waste so many blessings upon them +except to comfort us thereby, and make us to know how good He is +to "such as are of a clean heart"? as it is said in that same +Psalm lxxii. If He is so good to the wicked, how good will He not +be to the good? [Ps. 73:1] Except that He does not vex the wicked +with any evil, yet afflicts the good with many evils, in order +that they may acknowledge His goodness to them not only in the +present blessings, but even in those that are hidden and yet to +come, and that they may say, with the same Psalmist, "But it is +good for me to draw near to God; I have put my trust in the Lord +God." [Ps. 73:28] Which is as though he said. Even though I +suffer certain things, from which I see that those men are free, +nevertheless I trust that God is far more good to me than He is +to them. Thus the blessings which we see the wicked enjoy become +to us an incentive to hope for those blessings which are not +seen, and to despise the evils which we suffer. Even as Christ, +in Matthew vi, bids us behold the foul of the air and the lilies +of the field, saying, "Wherefore if God so clothe the grass, +which to-day is, and to-morrow is cast into the oven, shall He +not much more clothe you, O ye of little faith?" [Matt. 6:26 ff.] +Hence, by this comparison of the blessings in which the wicked +abound with the evils that we suffer, our faith is exercised, and +our consolation is placed in God alone, which is the only holy +consolation. So doth He make all things work together for good +unto His saints. [Rom. 8:28] + +The other blessing, which is more marvelous, is this, that the +evils of our adversaries become blessings to us, under the +providence of God. For though their sins are a stumbling-block to +the weak, to such as are strong they are an exercise of virtue, +and an opportunity for conflict and the amassing of greater +merit.[61] For, "Blessed is the man that endureth temptation, for +when he is tried, he shall receive the crown of life." [Jas. +1:12] What greater temptation can there be than a host of evil +examples? For this reason, indeed, the world is called one of the +enemies of God's saints, because with its allurements and ungodly +works it incites, provokes, and entices us from the way of God to +its own way. As we read in Genesis vi, "The sons of God saw the +daughters of men, that they were fair, and they were made flesh." +[Gen. 6:2,3] And in Numbers xxv, "The people of Israel began to +commit whoredom with the daughters of Moab." [Num. 25:1] So it is +good for us to be always oppressed with some trouble or other, +that we may not, in our weakness, stumble at the offences of the +world, and fall into sin. Thus Lot is praised by Peter, in II. +Peter ii., because he suffered many things because of the evil +example of the people of Sodom, so that he made progress thereby +in his righteousness. [2 Pet. 2:8] It must needs be that these +offences come, which furnish us an occasion for conflict and for +victory; but woe unto the world because of offences! [Matt. 18:7] +But if God procures us such great blessings in the sins of +others, should we not with our whole heart believe that He will +work, us much greater blessings in our own troubles; even though +our flesh and blood judge it to be otherwise! + +Nor does the world confer a smaller blessing on us from another +side of its evils; namely, its adversities. For, when it is +unable to swallow us up with its allurements, and through its +offences to make us one with itself, it endeavors through +sufferings to drive us out, and through pains to cast us forth; +always laying snares for us by the example of its sins, or else +visiting its fury upon us through the torment of its pains. This +is indeed that fabled monster, Chimaera,[62] with the head of a +maiden, seductive, the body of a lion, cruel, and the tail of a +serpent, deadly. For the end of the world, both of its pleasures +and its tyranny, is poison and death everlasting. Hence, even as +God grants us to find our blessings in the sins of the world, so +also its persecutions, that they may not remain fruitless and in +vain, are appointed unto us to increase our blessings; so that +the very things that work us harm are turned to our profit. As +St. Augustine says, concerning the innocents slain by Herod, +"Never could he have done them so much good with his favor as he +did with his hatred." And St. Agatha,[63] the blessed martyr, +went to prison as to a banquet chamber; "for," said she, "except +thou cause my body to be well broken by thy executioners, my soul +will not be able to enter paradise, bearing the victor's palm; +even as a grain of wheat, except it be stript of its husk, and +well beaten on the threshing-floor, is not gathered into the +barn." + +But why waste words here, when we see the whole of the +Scriptures, the writings and sayings of all the Fathers, and the +lives and acts of all the saints, agreeing together in this +matter; namely, that they who bring the most harm upon believers +are their greatest benefactors, if only we bear with them in the +right spirit. As St. Peter says, "And who is he that will harm +you, if ye be followers of that which is good?" [1 Pet. 3:13] And +Psalm lxxxviii, "The enemy shall not exact upon him; nor the son +of wickedness afflict him." [Ps. 89:22] How is it that he shall +not harm us, seeing that oftentimes he even kills us? Because, +forsooth, in harming us he is working us the very greatest gain. +[Rom. 8:36] Thus we find ourselves every way dwelling in the +midst of blessings, if we are wise, and yet, at the same time, +also in the midst of evils. So wondrously are all things tempered +together under the rule of the goodness of God. + +CHAPTER VI + +THE SIXTH IMAGE + +THE BLESSING ON OUR RIGHT HAND + +This is the Church of the saints, the new creation of God, our +brethren and our friends, in whom we see naught but blessing, +naught but consolation; not, indeed, always with the eyes of the +flesh (to which they would appear to belong rather under the +corresponding image of evils),[64] but with the eyes of the +spirit Nevertheless, we must not disregard even those blessings +of theirs which may be seen, but rather learn from them how God +would comfort us. For even the Psalmist did not venture, in Psalm +lxxii, to condemn all those who amass riches in this world, but +said, "If I say, I will speak thus; behold, I should offend +against the generation of Thy children." [Ps. 73:15] That is to +say, If I should call all men wicked who possess riches, health, +and honor, I should be condemning even Thy saints, of whom there +are many such. Paul also instructs Timothy to charge them that +are rich in this world, that they be not high minded;[1 Tim. +6:17] but he does not forbid them to be rich. And Abraham, +Isaac, and Jacob were rich men, as the Scriptures record. Daniel, +also, and his companions were raised to honor even in Babylon. +[Dan. 2:48 f.] Moreover many of the kings of Judah were saintly +men. It is with regard to such persons that the Psalmist says, +"If I say, I will speak thus; behold, I should offend against the +generation of Thy children." [Ps. 73:15] God gives, even to His +people, an abundance of these blessings, for their own comfort, +and the comfort of others. Still, these things are not their +proper blessings, but only shadows and emblems of their true +blessings, which consist in faith, hope, love, and other gifts +and graces, which love communicates to all. + +This is the communion of saints, in which we glory. And whose +heart will not be lifted up, even in the midst of great evils, +when he believes that which is indeed the very truth; namely, +that the blessings of all the saints are his blessings, and that +his evil is also theirs! For this is the sweet and pleasant +picture which the Apostle Paul depicts, in Galatians vi, "Bear ye +one another's burdens, and so fulfil the law of Christ." [Gal. +6:21] Is it not a blessing to be in such a company in which, +"whether one member suffer, all the members suffer with it; or +one member be honored, all the members rejoice with it"? [1 Cor. +12:26] as it is said in I. Corinthians vi[65]. Therefore, when I +suffer, I suffer not alone, but Christ and all Christians suffer +with me; as He saith, "He that toucheth you, toucheth the apple +of My eye." [Zach. 2:8] Even so others bear my burden, and their +strength becomes my own. The Church's faith supports my +fearfulness, the chastity of others bears the temptations of my +flesh, the fastings of others are my gain, the prayer of another +pleads for me. In short, such care have the members one for +another, that the comely parts cover, serve, and honor the +uncomely; as it is beautifully set forth in I. Corinthians +vi.[65] others as though they were my own; and they are truly my +own when I find joy and pleasure therein. Let me, then, be base +and vile; yet they whom I love and admire are fair and beautiful. +And by my love I make not only their blessings, but their very +selves my own; so that by their honor my shame is made honorable, +by their abundance my poverty is filled, by their merits my sins +are healed. Who, then, could despair in his sins? Who would not +rejoice in his pains? For it is not he that bears his sins and +pains; or if he does bear them, he bears them not alone, but is +assisted by so many holy sons of God, yea, even by Christ +Himself. So great a thing is the communion of saints, and the +Church of Christ.[66] + +If any one does not believe this, he is an infidel, and has +denied Christ and the Church. For even if it should not be +perceived yet it is true; but who could fail to perceive it? For +why is it that you do not sink in despair, or grow impatient? Is +it your strength? Nay: it is the communion of saints. Otherwise +you could not bear even a venial sin,[67] nor endure a word of +man against you. So close to you are Christ and the Church. It is +this that we confess in the Creed, "I believe in the Holy Ghost; +the holy Catholic[68] Church." What is it to believe in the holy +Church but to believe in the communion of saints. But what things +have the saints in common? Blessings, forsooth, and evils; all +things belong to all; as the Sacrament of the Altar signifies, in +the bread and wine, where we are all said by the Apostle to be +one body, one bread, one cup.[69][1 Cor. 10:17] For who can hurt +any part of the body without hurting the whole body? What pain +can we feel in the tip of the toe that is not felt in the whole +body? Or what honor can be shown to the feet in which the whole +body will not rejoice? But we are one body. Whatever another +suffers, that I suffer and bear; whatever good befalls him, +befalls me. So Christ says that whatsoever is done unto one of +the least of His brethren, is done unto Him. If a man partake of +the smallest fragment of the bread of the altar, is he not said +to have partaken of the bread? If he despise one crumb of it, is +he not said to have despised the bread? + +When we, therefore, feel pain, when we suffer, when we die, let +us turn hither our eyes,[70] and firmly believe and be sure that +it is not we, or we alone, but that Christ and the Church are in +pain, are suffering, are dying with us. For Christ would not have +us go alone into the valley of death, from which all men shrink +in fear; but we set out upon the way of pain and death attended +by the whole Church, and the Church bears the brunt of it all. +Therefore, we can with truth apply to ourselves the words of +Elisha, which he spake to his timid servant, "Fear not: for they +that be with us a remote than they that be with them. And Elisha +prayed, and said, Lord, I pray thee, open his eyes that he may +see. And the Lord opened the eyes of the young man; and he saw: +and, behold, the mountain was full of horses and chariots of fire +round about Elisha." [2 Kings 6:16 f.] This one thing remains for +us also; namely, to pray that our eyes may be opened (I mean the +eyes of our faith), that we may see the Church round about us. +Then there will be nothing for us to fear; as it is said also in +Psalm cxxiv, "Mountains are round about it: so the Lord is round +about His people from henceforth now and for ever." [Ps. +125:2][71] + +CHAPTER VII + +THE SEVENTH IMAGE + +THE SUPERNAL BLESSING, OR THE BLESSING ABOVE US + +I do not now speak of the eternal blessings of Heaven, which the +blessed enjoy in the perfect vision of God; or father, I do speak +of them in faith, and in so far as they some within our +comprehension. For this seventh image is Jesus Christ, the King +of glory, rising from the dead; even as, in His Passion and +death. He formed the seventh image of evils.[72] Here there is +nothing at all of evil; for "Christ, being risen from the dead, +dieth no more; death hath no more dominion over him." [Rom. 6:9] +Here is that furnace of love and fire of God in Zion; [Isa. 31:9] +as Isaiah saith. For Christ is not only born unto us, but He is +also given unto us. [Isa. 9:6] Therefore, His resurrection, and +all that He wrought by it, are mine, and, as the Apostle exults +in exuberant joy, "how hath [73] He not also, with Him, given us +all things?" But what is it that He hath wrought by His +resurrection? Why, He hath destroyed sin and brought +righteousness to light, abolished death and restored life, +conquered hell and bestowed on us everlasting glory. These are +such inestimably precious blessings that the mind of man dare +scarce believe that they have become ours; as it was with Jacob, +in Genesis xlv, who, when he heard that his son Joseph was ruler +in Egypt, was like one awakened out of deep slumber, and believed +them not, until, after telling him all the words of Joseph, they +showed him the wagons that Joseph had sent. [Gen 45:26 ff.] So +difficult, indeed, would it be for us to believe that in Christ +such great blessings have been conferred on us unworthy +creatures, did He not teach us to believe it, with many words, +and by the evidence of our own experience; even as He manifested +Himself to His disciples[74] in divers appearances. [Acts 1:3] +Such are our "Joseph's wagons." This is indeed a most godly +"wagon," that He is made unto us of God righteousness, and +sanctification, and redemption, and wisdom; [1 Cor. 1:30] as the +Apostle saith in I. Corinthians i. For, I am a sinner; yet am I +drawn in His righteousness, which is given me. I am unclean; but +His holiness is my sanctification, in which I pleasurably tide. I +am an ignorant fool; but His wisdom carries me forward. I have +deserved condemnation; but I am set free by His redemption, a +wagon in which I sit secure. So that a Christian, if he but +believe it, may boast of the merits of Christ and all His +blessings, even as if he had won them all himself. So truly are +they his own, that he may even dare to look boldly forward to the +judgment of God, unbearable though it be. So great a thing is +faith, such blessings does it bring us, such glorious sons of God +does it make us. For we cannot be sons without inheriting our +Father's goods. Let the Christian say, then, with full +confidence: "O death, where is thy victory? O death, where is thy +sting? The sting of death is sin; and the strength of sin is the +law. But thanks be to God,[75] which giveth us the victory +through our Lord Jesus Christ." [1 Cor. 15:55 ff.] That is to +say, the law makes us sinners, and sin makes us guilty of death. +Who hath conquered these twain? Was it our righteousness, or our +life? Nay: it was Jesus Christ, rising from the dead, condemning +sin and death, bestowing on us His merits, and holding His hand +over us. And now it is well with us, we keep the law, and +vanquish sin and death. For all which be honor, praise, and +thanksgiving unto our God for ever and ever. Amen. + +This, then, is the highest image of all, in which we are lifted +up, not only above our evils, but above our blessings as well, +and are set down amid strange blessings, brought together by +another's labor; whereas we formerly lay among evils, heaped up +by another's sin,[76] and added to by our own. We are set down, I +say, in Christ's righteousness, with which He Himself is +righteous; because we cling to that righteousness by which He is +well pleasing to God, intercedes for us as our Mediator, and +gives Himself wholly to be our own, as our High-Priest and +Protector. Therefore, as it is impossible that Christ, with His +righteousness, should not please God, so it is impossible that we +should not please Him. Hence it comes that a Christian is +almighty, lord of all,[77] having all things, and doing all +things, wholly without sin. And even if he have sins, they can in +no wise harm him, but are forgiven for the sake of the +inexhaustible righteousness of Christ that swalloweth up all +sins, on which our faith relies, firmly trusting that He is such +a Christ unto us as we have described. But if any one does not +believe this, he hears the tale with deaf ears,[78] and does not +know Christ, and understands neither what blessings He hath nor +how they may be enjoyed. + +Therefore, if we considered it aright and with attentive hearts, +this image alone would suffice to fill us with so great comfort +that we should not only not grieve over our evils, [Rom. 5:3] but +even glory in our tribulations, nay, scarcely feel them, for the +joy that we have in Christ. In which glorying may Christ Himself +instruct us, our Lord and God, blessed for evermore. Amen. [Rom. +9:5] + +EPILOGUE + +With these prattlings of mine, Most Illustrious Prince, in token +of my willingness to serve your Lordship to the best of my poor +ability, I commend myself to your Illustrious Lordship, being +ready to bring a worthier offering, if ever my mental powers +shall equal my desires. For I shall always remain a debtor to +every neighbor of mine, but most of all to your Lordship, whom +may our Lord Jesus Christ, in His merciful kindness, long +preserve to us, and at last by a blessed death take home to +Himself. Amen. + +Your Most Illustrious Lordship's + Intercessor, + Brother Martin Luther, + _Augustinian at Wittenberg._ + +FOOTNOTES + +[1] Written by Luther for the last edition of 1535. + +[2] Compare to the Preface to the Complete Works (1545), page 11 +of this volume. + +[3] _Antilogistae_; the hunters of contradictions and +inconsistencies in Luther's writings, such as John Faber, who +published, in 1530, his _Antilogiarum Mart. Lutheri Babylonia._ +Compare also reference in preceding note. + +[4] As over against Christ and the saints in His train, the devil +and his followers are represented here, as frequently in Luther, +under the figure of a dragon with a scaly tail. + +[5] Omitted, through on oversight, from the Latin _editio +princeps_. See Introduction, p. 105. + +[6] On the political influence of Frederick, as a factor in the +German Reformation, see Hermelink, _Reformation und +Gegenreformation_ (Krüger's _Handbuch der Kirchengeschicte_, 3. +Teil), p. 67. + +[7] _Tessaradecas_. + +[8] See Introduction, pp. 106 f. + +[9] In the body of the work Luther places (6) between (3) and +(4). + +[10] A reminiscence of Luther's childhood? + +[11] Luther has particular reference to the Elector's high rank. + +[12] Luther follows the Vulgate numbering of the Psalms, which +differs from the Hebrew (and the English and German). As far as +Ps. 8 both agree; but the Vulgate (following the Greek version) +counts Ps. 9 and 10 as one, thus dropping behind one in the +numbering. But it divides Ps. 147 into two; vv. 1-11 being +counted as Ps. 146, and vv. 12-20 as Ps. 147; and so both +versions agree again from Ps. 148 to 150. + +[13] Job calls it a "warfare" (militia). + +[14] Luther harks back to his discussion of this point in the +Preface, p. 113. + +[15] Particular reference to the Elector. + +[16] See pp. 147 ff. + +[17] _Cypr. de mortal_. c. V. + +[18] Vulgate reading. + +[19] See pp. 149 f. + +[20] From the Vulgate. + +[21] Luther is probably thinking of his own experience, when, +near Erfurt, he came near bleeding to death from an injury to his +ankle. See Köstlin-Kawerau, _Martin Luther_, I, 44. + +[22] Luther no longer held this view of "satisfaction" in 1535. +See also pp. 150 and 161. + +[23] Luther is thinking here specifically of the Elector. + +[24] He means the communion of saints. See next chapter. + +[25] According to the Vulgate (Douay Version). + +[26] August 29th. See Introduction, p. 105. + +[27] Cf. _A Discussion of Confession_, above, p. 82. + +[28] Luther might have considerably revised this whole paragraph. + +[29] This seems to refer to the writers of the Holy Scriptures. + +[30] A reference to the threefold baptism, commonly accepted, +viz., (1) _fluminia_, (2) _flaminis_, (3) _sanguinis_; that is, +(1) the Sacrament of baptism, (2) the baptism of the Spirit, or +repentance, (3) the baptism of blood, or martyrdom. Cf. PRE3, +XIX, 414. + +[31] Frederick the Wise was a pious collector of relics, having +5005 of them in the Castle Church at Wittenberg. They had +something to do with Luther's choice of October 31st as the date +of the posting of the XCV Theses. See Introduction to the Theses, +p. 16 of this volume, note 1. + +[32] Cf. Letter to George Leiffer, 15 April, 1516. See M. A. +Cueriz, _The Letters of M. Luther_, p. 7. + +[33] i. e., The sign of the cross. + +[34] As much as, "We are in for a bad hour," and, "A good hour is +worth a bad hour." + +[35] See p. 134. + +[36] In this passage "Wisdom" is the subject. + +[37] In the _Sanctus_. + +[38] See p. 118. + +[39] Luther quotes a verse from Ps. 106, which sums up the +contents of Ps. 78. + +[40] Luther uses _sensualitas_ the first time, and _sensus_ the +second. + +[41] See p.115. + +[42] _The Confessions of St. Augustine_, Book IX, chapter 1. + +[43] Luther is probably thinking of the sin of suicide. + +[44] From the Vulgate (Douay Version). + +[45] Namely, the hope of the passing evil and the coming of good +things. See above. + +[46] The last two passages read thus in the Vulgate. + +[47] See p. 122. + +[48] Cf. p. 127, note. + +[49] Thus the Vulgate. + +[50] _Ovid, Ars amat._, I, 656. + +[51] Cf. _Treatise on Baptism_, above, p. 66. + +[52] See pp. 123 ff. + +[53] _The Confessions of St. Augustine_, Book I, chap. vi. + +[54] Thus the Vulgate. + +[55] _Comm. in Ps. xxxix, No. 27_. + +[56] Book VIII, chap. xi. + +[57] See p. 152. + +[58] See pp. 126 ff. + +[59] See pp. 126 ff. + +[60] _Gregor. dialogorum libri iv_, containing number of examples +of the terrible end of the wicked. + +[61] One of the passages Luther did not care to correct. Compare +p. 127, note. + +[62] Luther here unites the mythological figures of chimaera and +alren. + +[63] An Italian saint whose festival is observed on February 5th, +whose worship flourishes especially in South Italy and Sicily, +and whose historical existence is doubtful. + +[64] See pp. 133 ff. + +[65] Luther has mistaken the chapter. + +[66] For the various interpretations of the "communion of the +saints" among mediæval theologians, See Reinh. Seeberg, _Lehrbuch +der Dogmengeschichte_, 1st ed., vol. ii, p.127, note. Luther in +the _Sermon von dem hochwürdigen Sacrament des heiligen wahren +Leichnams Christi_ (1519), still accepts the phrase as meaning +the participation in the Sacrament, and through it the +participation in "the spiritual possessions of Christ and His +saints." In our treatise, it is taken as the definition of "the +holy Catholic Church," in the sense of a communion with the +saints. In _The Papacy at Rome_ (later in the same year), it +becomes the communion or community (consisting of saints, or +believers; as a _Gemeinde oder Sammlung._ Compare the classical +passage in the _Large Catechism_ (1529): "nicht _Gemenschaft_, +sondern _Gemeine_." + +[67] See _A Discussion of Confession_, above, p. 88. + +[68] Changed to "Christian" in the Catechisms (1529), although +the Latin translations retain _catholocism_. + +[69] The Apostle does not say, "one cup." + +[70] The translation here follows the reading of the _Jena Ed. +(huc feratur intuitus)_, as against that of the _Weimar_ and +_Erl. Edd. (huc foratur intutus)._ + +[71] Thus the Vulgate. + +[72] See pp. 137 ff. + +[73] Vulgate. + +[74] Namely, after His resurrection. + +[75] Compare the different form of this verse on p. 112. + +[76] He means the sin of Adam. + +[77] The germ of _The Liberty of a Christian Man_ (1520). + +[78] Cf. Terence's _surdo narrare fabulam. Heauton.,_ 222. + + +A TREATISE ON GOOD WORKS, + +TOGETHER WITH THE LETTER OF DEDICATION + +1520 + + +INTRODUCTION + +1. The Occasion of the Work.--Luther did not impose himself as a +reformer upon the Church. In the course of a conscientious +performance of the duties of his office, to which he had been +regularly and divinely called, and without any urging on his +part, he attained to this position by inward necessity. In 1515 +he received his appointment as the standing substitute for the +sickly city pastor, Simon Heinse, from the city council of +Wittenberg. Before this time he was obliged to preach only +occasionally in the convent, apart from his activity as teacher +in the University and convent. Through this appointment he was in +duty bound, by divine and human right, to lead and direct the +congregation at Wittenberg on the true way to life, and it would +have been a denial of the knowledge of salvation which God had +led him to acquire, by way of ardent inner struggles, if he had +led the congregation on any other way than the one God had +revealed to him in His Word. He could not deny before the +congregation which had been intrusted to his care, what up to +this time he had taught with ever increasing clearness in his +lectures at the University--for in the lectures on the Psalms, +which he began to deliver in 1513, he declares his conviction +that faith alone justifies, as can be seen from the complete +manuscript, published since 1885, and with still greater +clearness from his Commentary on the Epistle to the Romans +(1515-1516), which is accessible since 1908; nor what he had +urged as spiritual adviser of his convent brethren when in deep +distress--compare the charming letter to Georg Spenlein, dated +April 8, 1516,[1] + +Luther's first literary works to Appear in print were also +occasioned by the work of his calling and of his office in the +Wittenberg congregation. He had no other object in view than to +edify his congregation and to lead it to Christ when, in 1517, he +published his first independent work, the _Explanation of the +Seven Penitential Psalms_. On Oct 31 of the same year he +published his _95 Theses against Indulgences_. These were indeed +intended as controversial theses for theologians, but at the same +time it is well known that Luther was moved by his duty toward +his congregation to declare his position in this matter and to +put in issue the whole question as to the right and wrong of +indulgences by means of his theses. His sermon _Of Indulgences +and Grace_, occasioned by Tetzel's attack and delivered in the +latter part of March, 1515, as well as his sermon _Of Penitence_, +delivered about the same time, were also intended for his +congregation. Before his congregation (Sept., 1516-Feb., 1517) he +delivered the _Sermons on the Ten Commandments_, which were +published in 1518, and the _Sermons on the Lord's Prayer_, which +were also published in 1518 by Agricola. Though Luther in the +same year published a series of controversial writings, which +were occasioned by attacks from outside sources, viz., the +_Resolutiones disputationis de virtute indulgentiarum_, _the +Asterisci adversus obeliscos Joh. Eccii_, and the _Ad dialogum +Silv. Prieriatis responsio_, still he never was diverted by this +necessary rebuttal from his paramount duty, the edification of +the congregation. The autumn of the year 1518, when he was +confronted with Cajetan, as well as the whole year of 1519, when +he held his disputations with Eck, etc, were replete with +disquietude and pressing labors; still Luther served his +congregation with a whole series of writings during this time, +and only regretted that he was not entirely at its disposal. Of +such writings we mention: Explanation of the Lord's Prayer for +the simple Laity (an elaboration of the sermons of 1517); Brief +Explanation of the Ten Commandments; Instruction concerning +certain Articles, which might be ascribed and imputed to him by +his adversaries; Brief Instruction how to Confess; Of Meditation +on the Sacred Passion of Christ; Of Twofold Righteousness; Of the +Matrimonial Estate; Brief Form to understand and to pray the +Lord's Prayer; Explanation of the Lord's Prayer "vor sich und +hinter sich"; Of Prayer and Processions in Rogation Week; Of +Usury; Of the Sacrament of Penitence; Of Preparation for Death; +Of the Sacrament of Baptism; Of the Sacrament of the Sacred Body; +Of Excommunication. With but few exceptions these writings all +speared in print in the year 1519, and again it was the +congregation which Luther sought primarily to serve. If the +bounds of his congregation spread ever wider beyond Wittenberg, +so that his writings found a surprisingly ready sale, even afar, +that was not Luther's fault. Even the _Tessaradecas +consolatoria_,[2] written in 1519 and printed in 1530, a book of +consolation, which was originally intended for the sick Elector +of Saxony, was written by him only upon solicitation from outside +sources. + +To this circle of writings the treatise _Of Good Works_ also +belongs. Though the incentive for its composition came from +George Spalatin, court-preacher to the Elector, who reminded +Luther of a promise he had given, still Luther was willing to +undertake it only when he recalled that in a previous sermon to +his congregation he occasionally had made a similar promise to +deliver a sermon on good works;[3] and when Luther actually +commenced the composition he had nothing else in view but the +preparation of a sermon for his congregation on this important +topic. + +But while the work was in progress the material so accumulated +that it far outgrew the bounds of a sermon for his congregation. +On March 25. he wrote to Spatatin that it would become a whole +booklet instead of a sermon; on May 5. he again emphasizes the +growth of the material; on May 13. he speaks of its completion at +an early date, and on June 8. he could send Melanchthon a printed +copy. It was entitled: _Von den gutenwerckenn: D. M. L. +Vuittenherg_. On the last page it bore the printer's mark: +_Getruck zu Wittenberg bey dem iungen Melchior Lotther. Im +Tausent funfhundert vnud zweynitzsgen Jar_. It filled not less +than 58 leaves, quarto. In spite of its volume, however, the +intention of the book for the congregation remained, now however, +not only for the narrow circle of the Wittenberg congregation, +but for the Christian layman in general. In the dedicatory +preface Luther lays the greatest stress upon this, for he writes: +"Though I know of a great many, and must hear it daily, who think +lightly of my poverty and say that I write only small Sexternlein +(tracts of small volume) and German sermons for the untaught +laity, I will not permit that to move me. Would to God that +during my life I had served but one layman for his betterment +with all my powers; it would be sufficient for me, I would thank +God and suffer all my books to perish thereafter...Most willingly +I will leave the honor of greater things to others, and not at +all will I be ashamed of preaching and writing German to the +untaught laity." + +Since Luther had dedicated the afore-mentioned _Tessaradecas +conolatoria_ to the reigning Prince,[4] he now, probably on +Spalatin's recommendation, dedicated the Treatise on Good Works +to his brother John, who afterward, in 1525, succeeded Frederick +in the Electorate. There was probably good reason for dedicating +the book to a member of the reigning house. Princes have reason +to take a special interest in the fact that preaching on good +works should occur within their realm, for the safety and sane +development of their kingdom depend hugely upon the cultivation +of morality on the part of their subjects. Time and again the +papal church had commended herself to princes and statesmen by +her emphatic teaching of good works. Luther, on the other hand, +had been accused--like the Apostle Paul before him (Rom. +3:31)--that the zealous performance of good works had abated, +that the bonds of discipline had slackened and that, as a +necessary consequence, lawlessness and shameless immorality were +being promoted by his doctrine of justification by faith alone. +Before 1517 the rumor had already spread that Luther intended to +do away with good works. Duke George of Saxony had received no +good impression from a sermon Luther had delivered at Dresden, +because he feared the consequences which Luther's doctrine of +justification by faith alone might have upon the morals of the +masses. Under these circumstances it would not have been +surprising if a member of the Electoral house should harbor like +scruples, especially since the full comprehension of Luther's +preaching on good works depended on an evangelical understanding +of faith, as deep as was Luther's own. The Middle Ages had +differentiated between _fides informis_, a formless faith, and +_fides formata_ or _informata_, a formed or ornate faith. The +former was held to be a knowledge without any life or effect, the +latter to be identical with love, for, as they said, love which +proves itself and is effective in good works must be added to the +formless faith, as its complement and its content, well pleasing +to God. In Luther's time every one who was seriously interested +in religious questions was reared under the influence of these +ideas.[5] + +Now, since Luther had opposed the doctrine of justification by +love and its good works, he was in danger of being misunderstood +by strangers, as though he held the bare knowledge and assent to +be sufficient for justification, and such preaching would indeed +have led to frivolity and disorderly conduct. But even apart from +the question whether or not the brother of the Elector was +disturbed by such scruples, Luther must have welcomed the +opportunity, when the summons came to him, to dedicate his book +_Of Good Works_ to a member of the Electoral house. At any rate +the book could serve to acquaint him with the thoughts of his +much-abused pastor and professor at Wittenberg, for never before +had Luther expressed himself on the important question of good +works in such a fundamental, thorough and profound way. + +2. Contents of the Work.--A perusal of the contents shows that +the book, in the course of its production, attained a greater +length than was originally intended. To this fact it must be +attributed that a new numeration of sections begins with the +argument on the Third Commandment, and is repeated at every +Commandment thereafter, while before this the sections were +consecutively numbered. But in spite of this, the plan of the +whole is clear and lucid. Evidently the whole treatise is divided +into two parts: the first comprising sections 1-17, while the +second comprises all the following sections. The first, being +fundamental, is the more important part. Luther well knew of the +charges made against him that "faith is so highly elevated" and +"works are rejected" by him; but he knew, too, that "neither +silver, gold and precious stone, nor any other precious thing had +experienced so much augmentation and diminution" as had good +works "which should all have but one simple goodness, or they are +nothing but color, glitter and deception." But especially was he +aware of the fact that the Church was urging nothing but the +so-called self-elected works, such as "running to the convent, +singing, reading, playing the organ, saying the mass, praying +matins, vespers, and other hours, founding and ornamenting +churches, altars, convents, gathering chimes, jewels, vestments, +gems and treasures, going to Rome and to the saints, curtsying +and bowing the knees, praying the rosary and the psalter," etc., +and that she designated these alone as truly good works, while +she represented the faithful performance of the duties of one's +calling as a morality of a lower order. For these reasons it is +Luther's highest object in this treatise to make it perfectly +clear what is the essence of good works. Whenever the essence of +good works has been understood, then the accusations against him +will quickly collapse. + +In the fundamental part he therefore argues; _Truly good works +are not self-elected works of monastic or any other holiness, but +such only as God has commanded and as are comprehended within the +bounds one's particular calling, and all works, let the name be +what it may, become good only when they flow from faith, the +"first, greatest, and noble of good works." (John 6:19.)_ In this +connection the essence of faith, that only source of all truly +good works, must of course be rightly understood. It is the sure +confidence in God, that all my doing is well-pleasing to him; it +is trust in His mercy even though He appear angry and puts +sufferings and adversities upon us; it is the assurance of the +divine good will even though "God should reprove the conscience +with sin, death and hell, and deny it all grace and mercy, as +though He would condemn and show His wrath eternally." Where such +faith lives in the heart, there the works are good "even though +they were as insignificant as the picking up of a straw"; but +where it is wanting, there are only such works as "heathen, Jew +and Turk" may have and do. Where such faith possesses the man, he +needs no teacher in good works, as little as does the husband or +the wife, who only look for love and favor from one another, nor +need any instruction therein "how they are to stand toward each +other, what they are to do, to leave undone, to say, to leave +unsaid, to think." + +This faith, Luther continues, is "the true fulfilment of the +First Commandment, apart from which there is no work that could +do justice to this Commandment." With this sentence he combines, +on the one hand, the whole argument of faith, as the best and +noblest of good works, with his opening proposition (there are no +good works besides those commanded of God), and, on the other +hand, he prepares the way for the following argument, wherein he +proposes to exhibit the good works according to the Ten +Commandments. For the First Commandment does not forbid this and +that, nor does it require this and that; it forbids but one +thing, unbelief; it requires but one thing, faith, "that +confidence in God's good will at all times." Without this faith +the best works are as nothing, and if man would think that by +them he could be well-pleasing to God, he would be lowering God +to the level of a "broker or a laborer who will not dispense his +grace and kindness gratis." + +This understanding of faith and good works, so Luther now +addresses his opponents, should in fairness be kept in view by +those who accuse him of declaiming against good works, and they +should learn from it, that though he has preached against "good +works," it was against such as are falsely so called and as +contribute toward the confusion of consciences, because they are +self-elected, do not flow from faith, and are done with the +pretension of doing works well-pleasing to God. + +This brings us to the end of the fundamental part of the +treatise. It was not Luther's intention, however, to speak only +on the essence of good works and their fundamental relation to +faith; he would show, too, how the "best work," faith, must prove +itself in every way a living faith, according to the other +commandments. Luther does not proceed to this part, however, +until in the fundamental part he has said with emphasis, that the +believer, the spiritual man, needs no such instruction (1. +Timothy 1:9), but that he of his own accord and at all times does +good works "as his faith, his confidence, teaches him." Only +"because we do not all have such faith, or are unmindful of it," +does such instruction become necessary. + +Nor does he proceed until he has repeated his oft repeated words +concerning the relation of faith to good works to the relation of +the First to the other Commandments. From the fact, that +according to the First Commandment, we acquire a pure heart and +confidence toward God, he derives the good work of the Second +Commandment, namely, "to praise God, to acknowledge His grace, to +render all honor to Him alone." From the same source he derives +the good work of the Third Commandment, namely, "to observe +divine services with prayer and the hearing of preaching, to +incline the imagination of our hearts toward God's benefits, and, +to that end, to mortify and overcome the flesh." From the same +source he derives the works of the Second Table. + +The argument on the Third and Fourth Commandments claims nearly +one-half of the entire treatise. Among the good works which, +according to the Third Commandment, should be an exercise and +proof of faith, Luther especially mentions the proper hearing of +mass and of preaching, common prayer, bodily discipline and the +mortification of the flesh, and he joins the former and the +latter by an important fundamental discussion of the New +Testament conception of Sabbath rest. + +Luther discusses the Fourth Commandment as fully as the Third. +The exercise of faith, according to this Commandment, consists in +the faithful performance of the duties of children toward their +parents, of parents toward their children, and of subordinates +toward their superiors in the ecclesiastical as well as in the +common civil sphere. The various duties issue from the various +callings, for faithful performance of the duties of one's +calling, with the help of God and for God's sake, is the true +"good work." + +As he now proceeds to speak of the _spiritual powers_, the +government of the Church, he frankly reveals their faults and +demands a reform of the present rulers. Honor and obedience in +all things should be rendered unto the Church, the spiritual +mother, as it is due to natural parents, unless it be contrary to +the first Three Commandments. But as matters stand now the +_spiritual magistrates_ neglect their peculiar work, namely, the +fostering of godliness and discipline, like a mother who runs +away from her children and follows a lover, and instead they +undertake strange and evil works, like parents whose commands are +contrary to God. In this case members of the Church must do as +godly children do whose parents have become mad and insane. +Kings, princes, the nobility, municipalities and communities must +begin of their own accord and put a check to these conditions, so +that the bishops and the clergy, who are now too timid, may be +induced to follow. But even the civil magistrates must also +suffer reforms to be enacted in their particular spheres; +especially are they called on to do away with the rude "gluttony +and drunkenness," luxury in clothing, the usurious sale of rents +and the common brothels. This, by divine and human right, is a +part of their enjoined works according to the Fourth Commandment. + +Luther, at last, briefly treats of the Second Table of the +Commandments, but in speaking of the works of these Commandments +he never forgets to point out their relation to faith, thus +holding fast this fundamental thought of the book to the end. +Faith which does not doubt that God is gracious, he says, will +find it an easy matter to be graciously and favorably minded +toward one's neighbor and to overcome all angry and wrathful +desires. In this faith in God the Spirit will teach us to avoid +unchaste thoughts and thus to keep the Sixth Commandment. When +the heart trusts in the divine favor, it cannot seek after the +temporal goods of others, nor cleave to money, but according to +the Seventh Commandment, will use it with cheerful liberality for +the benefit of the neighbor. Where such confidence is present +there is also a courageous, strong and intrepid heart, which will +at all times defend the truth, as the Eighth Commandment demands, +whether neck or coat be at stake, whether it be against pope or +kings. Where such faith is present there is also strife against +the evil lust, as forbidden in the Ninth and Tenth Commandments, +and that even unto death. + +3. The Importance of the Work.--Inquiring now into the importance +of the book, we note that Luther's impression evidently was +perfectly correct, when he wrote to Spalatin, long before its +completion--as early as March 15.--that he believed it to be +better than anything he had heretofore written. His book, +indeed, surpasses all his previous German writings in volume, as +well as all his Latin and German ones in clearness, richness and +the fundamental importance of its content. In comparison with the +prevalent urging of self-elected works of monkish holiness, which +had arisen from a complete misunderstanding of the so-called +evangelical counsels (comp. esp. Matthew 19:16-22) and which were +at that time accepted as self-evident and zealously urged by the +whole church, Luther's argument must have appeared to all +thoughtful and earnest souls as a revelation, when he so clearly +amplified the proposition that only those works are to be +regarded as good works which God has commanded, and that +therefore, not the abandoning of one's earthly calling, but the +faithful keeping of the Ten Commandments in the course of one's +calling, is the work which God requires of us. Over against the +wide-spread opinion, as though the will of God as declared in the +Ten Commandments referred only to the outward work always +especially mentioned, Luther's argument must have called to mind +the explanation of the Law, which the Lord had given in the +Sermon on the Mount, when he taught men to recognize only the +extreme point and manifestation of a whole trend of thought in +the work prohibited by the text, and when he directed Christians +not to rest in the keeping of the literal requirement of each +Commandment, but from this point of vantage to inquire into the +whole depth and breadth of God's will--positively and +negatively--and to do His will in its full extent as the heart +has perceived it. Though this thought may have been occasionally +expressed in the expositions of the Ten Commandments which +appeared at the dawn of the Reformation, still it had never +before been so clearly recognized as the only correct principle, +much less had it been so energetically carried out from beginning +to end, as is done in this treatise. Over against the deep-rooted +view that the works of love must bestow upon faith its form, its +content and its worth before God, it must have appeared as the +dawn of a new era (Galatians 3:13-35) when Luther in this +treatise declared, and with victorious certainty carried out the +thought, that it is true faith which invests the works, even the +best and greatest of works, with their content and worth before +God. + +This preposition, which Luther here amplifies more clearly than +ever before, demanded nothing less than a breach with the whole +of prevalent religious views, and at that time must have been +perceived as the discovery of a new world, though it was no more +than a return to the dear teaching of the New Testament +Scriptures concerning the way of salvation. This, too, accounts +for the fact that in this writing the accusation is more +impressively repelled than before, that the doctrine of +justification by faith lone resulted in moral laxity, and that, +on the other hand, the fundamental and radical importance of +righteousness by faith for the whole moral life is revealed in +such a heart-refreshing manner. Luther's appeal in this treatise +to kings, princes, the nobility, municipalities and communities, +to declare against the misuse of spiritual powers and to abolish +various abuses in civil life, marks this treatise as a forerunner +of the great Reformation writings, which appeared in the same +year (1520), while, on the other hand, his espousal of the rights +of the "poor man"--to be met with here for the first time--shows +that the Monk of Wittenberg, coming from the narrow limits of the +convent, had an intimate and sympathetic knowledge of the social +needs of his time. Thus he proved by his own example that to take +a stand in the center of the Gospel does not narrow the vision +nor harden the heart, but rather produces courage in the truth +and sympathy for all manner of misery. + +Luther's contemporaries at once recognized the great importance +of the treatise, for within the period of seven months it passed +through eight editions; these were followed by six more editions +between the years of 1521 and 1525; in 1521 it was translation +into Latin, and in this form passed through three editions up to +the year 1525; and all this in spite of the fact that in those +years the so-called three great Reformation writings of 1520 were +casting all else into the shadow. Melanchthon, in a +contemporaneous letter to John Hess, called it Luther's best +book. John Mathesius, the well-known pastor at Joachimsthal and +Luther's biographer, acknowledged that he had learned the +"rudiments of Christianity" from it. + +Even to-day this book has its peculiar mission to the Church. The +seeking after self-elected works, the indifference regarding the +works commanded of God, the foolish opinion, that the path of +works leads to God's grace end good-will, are even to-day widely +prevalent within the kingdom of God. To all this Luther's +treatise answers: Be diligent in the works of your earthly +calling as commanded of God, but only after having first +strengthened, by the consideration of God's mercy, the faith +within you, which is the only source of all truly good works and +well-pleasing to God. + + M. Reu. + +Wartburg Seminary, Dubuque, Iowa. + +FOOTNOTES + +[1] (Enders, _Luther's Briefwechsel_, I, p. 29.) Luther here +writers: Learn Christ, dear Brother, learn Christ crucified; +learn to sing unto him and, despairing of self, to say: "Thou, +Lord Jesus art my righteousness, I, however, am Thy sin. Thou has +taken unto Thyself what was mine, and has given me what is +Thine." In this faith, receive the erring brethren, make their +sins your own, and if you have anything good, let it be theirs. + +[2] Above, pp. 103-171. + +[3] On Feb. 24, Luther answered Spalatin: _Die sermone bonorum +operum nibil memini; sed et tot jam edidi, ut periculum sit, ne +emtores tandem fatigam;_ but on Feb. 26, he wrote again: _Memoria +mihi rediit de operibus bonis sermone tractandis, in concione +scilicet id promisi; dabo operam, ut fiat._ (De Weite, _Luther's +Briefe_, I, p. 419, 421, 430 ff.) + +[4] See Dedicatory Letter, above, p. 107. + +[5] We mention but one of many testimonies. John Dietenberger in +his book, _Der leye. Obe der gelaub allein selig mache_, printed +in Strassburg 1523, says on leaf B26: "Faith is a gift of God, +which may appear bare or ornate; still it remains but one faith, +which, however, has another effect when ornate than when bare. +Ornate faith makes man a child of grace, an heir of the kingdom +of heaven and justified. Bare faith, however, does not separate +man from devils, helps not to the kingdom of heaven, and leads to +no justification." + + +A TREATISE ON GOOD WORKS + +1520 + + +DEDICATION + +JESUS[1] + +To the Illustrious, High-born Prince and Lord, John, Duke of +Saxony, Landgrave of Thuringia, Margrave of Meissen, my gracious +Lord and Patron. + +Illustrious, High-born Prince, gracious Lord! My humble duty and +my feeble prayer for your Grace always remembered! + +For a long time, gracious Prince and Lord, I have wished to show +my humble respect and duty toward your princely Grace, by the +exhibition of some such spiritual wares as are at my disposal; +but I have always considered my powers too feeble to undertake +anything worthy of being offered to your princely Grace. + +Since, however, my most gracious Lord Frederick, Duke of Saxony, +Elector and Vicar of the Holy Roman Empire, your Grace's brother, +has not despised, but graciously accepted my slight book,[2] +dedicated to his electoral Grace, and now published--though such +was not my intention--I have taken courage from his gracious +example and ventured to think that the princely spirit, like the +princely blood, may be the same in both of you, especially in +gracious kindness and good will. I have hoped that your princely +Grace likewise would not despise this my humble offering which I +have felt more need of publishing than any other of my sermons or +tracts. For the greatest of all questions has been raised, the +question of Good Works, in which is practised immeasurably more +trickery and deception than in anything else, and in which the +simple-minded man is so easily misled that our Lord Christ has +commanded us to watch carefully for the sheep's clothing under +which the wolves hide themselves. [Matt. 7:15] + +Neither silver, gold, precious stones, nor any rare thing has +such manifold alloys and flaws as have good works, which ought to +have a single simple goodness, and without it are mere color, +show and deceit. + +And although I know and daily hear many people, who think +slightingly of my poverty, and say that I write only little +pamphlets[3] and German sermons for the unlearned laity, this +shall not disturb me. Would to God I had in all my life, with all +the ability I have, helped one layman to be better! I would be +satisfied, thank God, and be quite willing then to let all my +little books perish. + +Whether the making of many great books is an art and a benefit to +the Church, I leave others to judge. But I believe that if I were +minded to make great books according to their art, I could, with +God's help, do it more readily perhaps than they could prepare a +little discourse after my fashion. If accomplishment were as easy +as persecution, Christ would long since have been cast out of +heaven again, and God's throne itself overturned. Although we +cannot all be writers, we all want to be critics. + +I will most gladly leave to any one else the honor of greater +things, and not be at all ashamed to preach and to write in +German for the unlearned laymen. Although I too have little skill +in it, I believe that if we had hitherto done, and should +henceforth do more of it, Christendom would have reaped no small +advantage, and have been more benefited by this than by the +great, deep books and _quaestiones_[4], which are used only in +the schools, among the learned. + +Then, too, I have never forced or begged any one to hear me, or +to read my sermons. I have freely ministered in the Church of +that which God has given me and which I owe the Church. Whoever +likes it not, may hear and read what others have to say. And if +they are not willing to be my debtors, it matters little. For me +it is enough, and even more than too much, that some laymen +condescend to read what I say. Even though there were nothing +else to urge me, it should be more than sufficient that I have +learned that your princely Grace is pleased with such German +books and is eager to receive instruction in Good Works and the +Faith, with which instruction it was my duty, humbly and with all +diligence to serve you. + +Therefore, in dutiful humility I pray that your princely Grace +may accept this offering of mine with a gracious mind, until, if +God grant me time, I prepare a German exposition of the Faith in +its entirety. For at this time I have wished to show how in all +good works we should practice and make use of faith, and let +faith be the chief work. If God permit, I will treat at another +time of the Faith[5] itself--how we are daily to pray or recite +it. + +I humbly commend myself herewith to your princely Grace, + + Your Princely Grace's + Humble Chaplain, + Dr. Martin Luther. + +From Wittenberg, March 39th, A.D. 1520. + +THE TREATISE + +[Sidenote: Faith and the Commandments] + +I. We ought first to know that there are no good works except +those which God has commanded, even as there is no sin except +that which God has forbidden. Therefore whoever wishes to know +and to do good works needs nothing else than to know God's +commandments. Thus Christ says, Matthew xix, "If thou wilt enter +into life, keep the commandments." [Matt. 19:17] And when the +young man asks Him, Matthew xix, what he shall do that he may +inherit eternal life, Christ sets before him naught else but the +Ten Commandments. [Matt. 19:18 f.] Accordingly, we must learn how +to distinguish among good works from the Commandments of God, and +not from the appearance, the magnitude, or the number of the +works themselves, nor from the judgment of men or of human law or +custom, as we see has been done and still is done, because we are +blind and despise the divine Commandments. + +[Sidenote: Faith the Best Work] + +II. The first and highest, the most precious of all good works is +faith in Christ, as He says, John vi. When the Jews asked Him: +"What shall we do that we may work the works of God?" He +answered: "This is the work of God, that ye believe on Him Whom +He hath sent." [John 6:28 f.] When we hear or preach this word, +we hasten over it and deem it a very little thing and easy to do, +whereas we ought here to pause a long time and to ponder it well. +For in this work[6] all good works must be done and receive from +it the inflow of their goodness, like a loan. This we must put +bluntly, that men may understand it. + +We find many who pray, fast, establish endowments, do this or +that, lead a good life before men, and yet if you should ask them +whether they are sure that what they do pleases God, they say, +"No"; they do not know, or they doubt. And there are some very +learned men, who mislead them, and say that it is not necessary +to be sure of this; and yet on the other hand, these same men do +nothing else but teach good works. Now all these works are done +outside of faith, therefore they are nothing and altogether dead. +For as their conscience stands toward God and as it believes, so +also are the works which grow out of it. Now they have no faith, +no good conscience toward God, therefore the works lack their +head, and all their life and goodness is nothing. Hence it comes +that when I exalt faith and reject such works done without faith, +they accuse me of forbidding good works, when in truth I am +trying hard to teach real good works of faith. + +[Sidenote: All Works done in Faith are Good] + +III. If you ask further, whether they count it also a good work +when they work at their trade, walk, stand, eat, drink, sleep, +and do all kinds of works for the nourishment of the body or for +the common welfare, and whether they believe that God takes +pleasure in them because of such works, you will find that they +say, "No"; and they define good works so narrowly that they are +made to consist only of praying in church, fasting, and +almsgiving. Other works they consider to be in vain, and think +that God cares nothing for them. So through their damnable +unbelief they curtail and lessen the service of God, Who is +served by all things whatsoever that are done, spoken or thought +in faith. + +So teaches Ecclesiastes ix: "Go thy way with joy, eat and drink, +and know that God accepteth thy works. Let thy garments be always +white; and let thy head lack no ointment. Live joyfully with the +wife whom thou lovest all the days of the life of thy vanity." +[Eccles. 9:7] "Let thy garments be always white," that is, let +all our works be good, whatever they may be, without any +distinction. And they are white when I am certain and believe +that they please God. Then shall the head of my soul never lack +the ointment of a joyful conscience. + +So Christ says, John viii: "I do always those things that please +Him." [John 8:29] And St. John says, I. John iii: "Hereby we know +that we are of the truth, if we can comfort our hearts before Him +and have a good confidence. And if our heart condemns or frets +us, God is greater than our heart, and we have confidence, that +whatsoever we ask, we shall receive of Him, because we keep His +Commandments, and do those things that are pleasing in His +sight." [1 John 3, 19 ff.] Again: "Whosoever is born of God, that +is, whoever believes and trusts God, doth not commit sin, and +cannot sin." [1 John 3, 9] Again, Psalm xxxiv: "None of them that +trust in Him shall do sin." [Ps. 34:22] And in Psalm ii: "Blessed +are all they that put their trust in Him." [Ps. 2:12] If this be +true, then all that they do must be good, or the evil that they +do must be quickly forgiven. Behold, then, why I exalt faith so +greatly, draw all works into it, and reject all works which do +not flow from it. + +[Sidenote: Faith the Test of Good Works] + +IV. Now every one can note and tell for himself when he does what +is good or what is not good; for if he finds his heart confident +that it pleases God, the work is good, even if it were so small a +thing as picking up a straw. If confidence is absent, or if he +doubts, the work is not good, although it should raise all the +dead and the man should give himself to be burned. [1 Cor. 13:3] +This is the teaching of St. Paul, Romans xiv: "Whatsoever is not +done of or in faith is sin." [Rom. 14:23] Faith, as the chief +work, and no other work, has given us the name of "believers on +Christ." For all other works a heathen, a Jew, a Turk, a sinner, +may also do; but to trust firmly that he pleases God, is possible +only for a Christian who is enlightened and strengthened by +grace. + +That these words seem strange, and that some call me a heretic +because of them, is due to the fact that men have followed blind +reason and heathen ways, have set faith not above, but beside +other virtues, and have given it a work of its own, apart from +all works of the other virtues; although faith alone makes all +other works good, acceptable and worthy, in that it trusts God +and does not doubt that for it all things that a man does are +well done. Indeed, they have not let faith remain a work, but +have made a _habitus_[7] of it, [John 6:29] as they say, although +Scripture gives the name of a good, divine work to no work except +to faith alone. Therefore it is no wonder that they have become +blind and leaders of the blind. [Matt. 15:14] And this faith +brings with it at once love, peace, joy and hope. For God gives +His Spirit at once to him who trusts Him, as St. Paul says to the +Galatians: "You received the Spirit not became of your good +works, but when you believed the Word of God." [Gal. 3:2] + +[Sidenote: Faith makes all Works Equal] + +V. In this faith all works become equal, and one is like the +other; all distinctions between works fall away, whether they be +great, small, short, long, few or many. For the works are +acceptable not for their own sake, but because of the faith which +alone is, works and lives in each and every work without +distinction, however numerous and various they are, just as all +the members of the body live, work and have their name from the +head, and without the head no member can live, work and have a +name. + +From which it further follows that a Christian who lives in this +faith has no need of a teacher of good works, but whatever he +finds to do he does, and all is well done; as Samuel said to +Saul: "The Spirit of the Lord will come upon thee, and thou shalt +be turned into another man; then do thou as occasion serves thee; +for God is with thee." [1 Sam. 10:6] So also we read of St. Anna, +Samuel's mother: "When she believed the priest Eli who promised +her God's grace, she went home in joy and peace, and from that +time no more turned hither and thither," [1 Sam. 1:17 f.] that +is, whatever occurred, it was all one to her. St. Paul also says: +"Where the Spirit of Christ is, there all is free." [Rom. 8:2] +For faith does not permit itself to be bound to any work [1 Cor. +3:17], nor does it allow any work to be taken from it, but, as +the First Psalm says "He bringeth forth his fruit in his season," +[Ps. 1:3] that is, as as a matter of course. + +[Sidenote: An Analogy] + +VI. This we may see in a common human example. When a man and a +woman love and are pleased with each other, and thoroughly +believe in their love, who teaches them how they are to behave, +what they are to do, leave undone, say, not say, think? +Confidence alone teaches them all this, and more. They make no +difference in works: they do the great, the long, the much, as +gladly as the small, the short, the little, and vice versa; and +that too with joyful, peaceful, confident hearts, and each is a +free companion of the other. But where there is a doubt, search +is made for what is best; then a distinction of works is imagined +whereby a man may win favor; and yet he goes about it with a +heavy heart, and great disrelish; he is, as it were, taken +captive, more than half in despair, and often makes a fool of +himself. + +[Sidenote: The First Stage of Faith: Works] + +So a Christian who lives in this confidence toward God, knows all +things, can do all things, undertakes all things that are to be +done, and does everything cheerfully and freely; not that he may +gather many merits and good works, but because it is a pleasure +for him to please God thereby, and he serves God purely for +nothing, content that his service pleases God. On the other hand, +he who is not at one with God, or doubts, hunts and worries in +what way he may do enough and with many works move God. He runs +to St. James of Compostella,[8] to Rome, to Jerusalem, hither and +yon, prays St. Bridget's prayer[9] and the rest, fasts on this +day and on that, makes confession here, and makes confession +there, questions this man and that, and yet finds no peace. He +does all this with great effort, despair and disrelish of heart, +so that the Scriptures rightly call such works in Hebrew _Aven +amal_ [Ps. 90:10], that is, labor and travail. And even then they +are not good works, and are all lost. Many have been crazed +thereby; their fear has brought them into all manner of misery. +Of these it is written, Wisdom of Solomon v: "We have wearied +ourselves in the wrong way; and have gone through deserts, where +there lay no way; but as for the way of the Lord, we have not +known it, and the sun of righteousness rose not upon us." [Wisd. +5:6 f.] + +[Sidenote: The Second Stage of Faith: Sufferings] + +VII. In these works faith is still slight and weak; let us ask +further, whether they believe that they are well-pleasing to God +when they suffer in body, property, honor, friends, or whatever +they have, and believe that God of His mercy appoints their +sufferings and difficulties for them, whether they be small or +great. This is real strength, to trust in God when to all our +senses and reason He appears to be angry; and to have greater +confidence in Him than we feel. Here He is hidden, as the bride +says in the Song of Songs: "Behold he standeth behind our wall, +he looketh forth at the windows" [Song 2:9]; that is, He stands +hidden among the sufferings, which would separate us from Him +like a wall, yea, like a wall of stone, and yet He looks upon me +and does not leave me, for He is standing and is ready graciously +to help, and through the window of dim faith He permits Himself +to be seen. And Jeremiah says in Lamentations, "He casts casts +off men, but He does it not willingly." [Lam. 3:32] + +This faith they do not know at all, and give up, thinking that +God has forsaken them and is become their enemy; they even lay +the blame of their ills on men and devils, and have no confidence +at all in God. For this reason, too, their suffering is always an +offence and harmful to them, and yet they go and do some good +works, as they think, and are not aware of their unbelief. But +they who in such suffering trust God and retain a good, firm +confidence in Him, and believe that He is pleased with them, +these see in their sufferings and afflictions nothing but +precious merits and the rarest possessions, the value of which no +one can estimate. For faith and confidence make precious before +God all that which others think most shameful, so that it is +written even of death in Psalm cxvi, "Precious in the sight of +the Lord is the death of His saints." [Ps. 116:13] And just as +the confident and faith are better, higher and stronger at this +stage than in the first stage, so and to the same degree do the +sufferings which are borne in this faith excel all works of +faith. Therefore between such works and sufferings there is an +immeasurable difference and the sufferings are infinitely better. + +[Sidenote: The Highest Stage of Faith: Torments of Conscience] + +VIII. Beyond all this is the highest stage of faith, when God +punishes the conscience not only with temporal sufferings, but +with death, hell, and sin, and refuses grace and mercy, as though +it were His will to condemn and to be angry eternally. This few +men experience, but David cries out in Psalm vi, "O Lord, rebuke +me not in Thine anger." [Ps. 6:1] To believe at such times that +God, in His mercy, is pleased with us, is the highest work that +can be done by and in the creature;[10] but of this the +work-righteous and doers of good works know nothing at all. For +how could they here look for good things and grace from God, as +long as they are not certain in their works, and doubt even on +the lowest step of faith. + +[Sidenote: The Works Rejected] + +In this way I have, as I said, always praised faith, and rejected +all works which are done without such faith, in order thereby to +lead men from the false, pretentious, Pharisaic, unbelieving good +works, with which all monastic houses, churches, homes, low and +higher classes are overfilled, and lead them to the true, +genuine, thoroughly good, believing works. In this no one opposes +me except the unclean beasts, which do not divide the hoof, [Lev. +11:4] as the Law of Moses decrees; who will suffer no distinction +among good works, but go lumbering along: if only they pray, +fast, establish endowments, go to confession, and do enough, +everything shall be good, although in all this they have had no +faith in God's grace and approval. Indeed, they consider the +works best of all, when they have done many, great and long works +without any such confidence, and they look for good only after +the works are done; and so they build their confidence not on +divine favor, but on the works they have done, that is, on sand +and water, from which they must at last take a cruel fall, as +Christ says, Matthew vii. [Matt. 7:16] This good-will and favor, +on which our confidence rests, was proclaimed by the angels from +heaven, when they sang on Christmas night: "_Gloria in excel sis +Deo_, Glory to God in the highest, peace to earth, gracious favor +to man." [Luke 2:14][11] + +[Sidenote: The First Commandment] + +[Sidenote: Its Work is Faith] + +IX. Now this is the work of the First Commandment, which +commands: "Thou shalt have no other gods," went which means: +"Since I alone am God, thou shalt place all thy confidence, trust +and faith on Me alone, and on no one have a god, if you call him +God only with your lips, or worship him with the knees or bodily +gestures; but if you trust Him with the heart, and look to Him +for all good, grace and favor, whether in works or sufferings, in +life or death, in joy or sorrow; as the Lord Christ says to the +heathen woman, John iv: "I say unto thee, they that worship God +must worship Him in spirit and in truth." [John 4:24] And this +faith, faithfulness, confidence deep in the heart, is the true +fulfilling of the First Commandment; without this there is no +other work that is able to satisfy this Commandment. And as this +Commandment is the very first, highest and best, from which all +the others proceed, in which they exist, and by which they are +directed and measured, so also its work, that is, the faith or +confidence in God's favor at all times, is the very first, +highest and best, from which all others must proceed, exist, +remain, be directed and measured. Compared with this, other works +are just as if the other Commandments were without the First, and +there were no God. Therefore St. Augustine well says that the +works of the First Commandment are faith, hope and love. As I +said above,[12] such faith and confidence bring love and hope +with them. Nay, if we see it aright, love is the first, or comes +at the same instant with faith. For I could not trust God, if I +did not think that He wished to be favorable and to love me, +which leads me, in turn, to love Him and to trust Him heartily +and to look to Him for all good things. + +[Sidenote: All Works Without Faith are Idolatry] + +X. Now you see for yourself that all those who do not at at all +times trust God and do not in all their works or sufferings, life +and death, trust in His favor, grace and good-will, but seek His +favor in other things or in themselves, do not keep this +Commandment, and practise real idolatry, even if they were to do +the works of all the other Commandments, and in addition had all +the prayers, fasting, obedience, patience, chastity, and +innocence of all the saints combined. For the chief work is not +present, without which all the others are nothing but mere sham, +show and pretence, with nothing back of them; against which +Christ warns us, Matthew vii: "Beware of false prophets, which +come to you in sheep's clothing." [Matt. 7:15] Such are all who +wish with their many good works, as they say, to make God +favorable to themselves, and to buy God's grace from Him, as if +He were a huckster or a day-laborer, unwilling to give His grace +and favor for nothing. These are the most perverse people on +earth, who will hardly or never be converted to the right way. +Such too are all who in adversity run hither and thither, and +look for counsel and help everywhere except from God, from Whom +they are most urgently commanded to seek it; whom the Prophet +Isaiah reproves thus, Isaiah ix: "The mad people turneth not to +Him that smiteth them" [Isa. 9:13]; that is, God smote them and +sent them sufferings and all kinds of adversity, that they should +run to Him and trust Him. But they run away from Him to men, now +to Egypt, now to Assyria, perchance also to the devil; and of +such idolatry much is written in the same Prophet and in the +Books of the Kings. This is also the way of all holy hypocrites +when they are in trouble: they do not run to God, but flee from +Him, and only think of how they may get rid of their trouble +through their own efforts or through human help, and yet they +consider themselves and let others consider them pious people. + +[Sidenote: Faith Must Do all Works] + +XI. This is what St. Paul means in many places, where he ascribes +so much to faith, that he says: _Justus ex fide sua vivit_, "the +righteous man draws his life out of his faith," [Rom. 1:17] and +faith is that because of which he is counted righteous before +God. If righteousness consists of faith, it is clear that faith +fulfils all commandments and makes all works righteous, since no +one is justified except he keep all the commands of God. Again, +the works can justify no one before God without faith. So utterly +and roundly does the Apostle reject works and praise faith, that +some have taken offence at his words and say: "Well, then, we +will do no more good works," [Rom. 3:8] although he condemns such +men as erring and foolish. + +So men still do. When we reject the great, pretentious works of +our time, which are done entirely without faith, they say: Men +are only to believe and not to do anything good. For nowadays +they say that the works of the First Commandment are singing, +reading, organ-playing, reading the mass, saying matins and +vespers and the other hours, the founding and decorating of +churches, altars, and monastic houses, the gathering of bells, +jewels, garments, trinkets and treasures, running to Rome and to +the saints. Further, when we are dressed up and bow, kneel, pray +the rosary and the Psalter, and all this not before an idol, but +before the holy cross of God or the pictures of His saints: this +we call honoring and worshiping God, and, according to the First +Commandment, "having no other gods"; although these things +usurers, adulterers and all manner of sinners can do too, and do +them daily. + +Of course, if these things are done with such faith that we +believe that they please God, then they are praiseworthy, not +because of their virtue, but because of such faith, for which all +works are of equal value, as has been said.[13] But if we doubt +or do not believe that God is gracious to us and is pleased with +us, or if we presumptuously expect to please Him only through and +after our works, then it is all pure deception, outwardly +honoring God, but inwardly setting up self as a false god. This +is the reason why I have so often spoken against the display, +magnificence and multitude of such works and have rejected them, +because it is as clear as day that they are not only done in +doubt or without faith, but there is not one in a thousand who +does not set his confidence upon the works, expecting by them to +win God's favor and anticipate His grace; and so they make a +fair[14] of them, a thing which God cannot endure, since He has +promised His grace freely, and wills that we begin by trusting +that grace, and in it perform all works, whatever they may be. + +[Sidenote: Works and Faith Contrasted] + +XII. Note for yourself, then, how far apart these two are: +keeping the First Commandment with outward works only, and +keeping it with inward trust. For this last makes true, living +children of God, the other only makes worse idolatry and the most +mischievous hypocrites on earth, who with their apparent +righteousness lead unnumbered people into their way, and yet +allow them to be without faith, so that they are miserably +misled, and are caught in the pitiable babbling and mummery. Of +such Christ says, Matthew xxiv: "Beware, if any man shall say +unto you, Lo, here is Christ, or there" [Matt. 24:23]; and John +iv: "I say unto thee, the hour Cometh, when ye shall neither in +this mountain nor yet at Jerusalem worship God, for the Father +seeketh spiritual worshipers." [John 4:21 f.] + +These and similar passages have moved me and ought to move +everyone to reject the great display of bulls, seals, flags, +indulgences, by which the poor folk are led to build churches, to +give, to endow, to pray, and yet faith is not mentioned, and is +even suppressed. For since faith knows no distinction among +works, such exaltation and urging of one work above another +cannot exist beside faith. For faith desires to be the only +service of God, and will grant this name and honor to no other +work, except in so far as faith imparts it, as it does when the +work is done in faith and by faith. This perversion is indicated +in the Old Testament, when the Jews left the Temple and +sacrificed at other places, in the green parks and on the +mountains. [Isa. 65:3, 66:17] This is what these men also do: +they are zealous to do all works, but this chief work of faith +they regard not at all. + +[Sidenote: The Abundance of Works Included in Faith] + +XIII. Where now are they who ask, what works are good; what they +shall do; how they shall be religious? Yes, and where are they +who say that when we preach of faith, we shall neither teach nor +do works? Does not this First Commandment give us more work to do +than any man can do? If a man were a thousand men, or all men, or +all creatures, this Commandment would yet ask enough of him, and +more than enough, since he is commanded to live and walk at all +times in faith and confidence toward God, to place such faith in +no one else, and so to have only one, the true God, and none +other. + +Now, since the being and nature of man cannot for an instant be +without doing or not doing something, enduring or running away +from something (for, as we see, life never rests), let him who +will be pious and filled with good works, begin and in all his +life and works at all times exercise himself in this faith; let +him learn to do and to leave undone all things in such continual +faith; then will he find how much work he has to do, and how +completely all things are included in faith; how he dare never +grow idle, because his very idling must be the exercise and work +of faith. In brief, nothing can be in or about us and nothing can +happen to us but that it must be good and meritorious, if we +believe (as we ought) that all things please God. So says St. +Paul: "Dear brethren, all that ye do, whether ye eat or drink, do +all in the Name of Jesus Christ, our Lord." [1 Cor. 10:31] Now it +cannot be done in this Name except it be done in this faith. +Likewise, Romans viii: "We know that all things work together for +good to the saints of God." [Rom. 8:26] + +Therefore, when some say that good works are forbidden when we +preach faith alone, it is as if I said to a sick man: "If you had +health, you would have the use of all your limbs; but without +health, the works of all your limbs are nothing"; and he wanted +to infer that I had forbidden the works of all his limbs; +whereas, on the contrary, I meant that he must first have health, +which will work all the works of all the members. So faith also +must be in all works the master-workman and captain, or they are +nothing at all. + +[Sidenote: Why Laws are Given] + +XIV. You might say: "Why then do we have so many laws of the +Church and of the State, and many ceremonies of churches, +monastic houses, holy places, which urge and tempt men to good +works, if faith does all things through the First Commandment?" I +answer; Simply because we do not all have faith or do not heed +it. If every man had faith, we would need no more laws, but every +one would of himself at all times do good works, as his +confidence in God teaches him. + +[Sidenote: Four Kinds of Men] + +But now there are four kinds of men: the first, just mentioned, +who need no law, of whom St. Paul says, I. Timothy "The law is +not made for a righteous man," [1 Tim. 1:9] that is, for the +believer, but believers of themselves do what they know and can +do, only because they finally trust that God's favor and grace +rests upon them in all things. The second class want to abuse +this freedom, put a false confidence in it, and grow lazy; of +whom St. Peter says, I. Peter ii, "Ye shall live as free men, but +not using your liberty for a cloak of maliciousness," [1 Pet. +2:16] as if he said: The freedom of faith does not permit sins, +nor will it cover them, but it sets us free to do all manner of +good works and to endure all things as they happen to us, so that +a man is not bound only to one work or to a few. So also St. +Paul, Galatians v: "Use not your liberty for an occasion to the +flesh." [Gal. 5:13] Such men must be urged by laws and hemmed in +by teaching and exhortation. The third class are wicked men, +always ready for sins; these must be constrained by spiritual and +temporal laws, like wild horses and dogs, and where this does not +help, they must be put to death by the worldly sword, as St. Paul +says, Romans xiii: "The worldly ruler bears the sword, and serves +God with it, not as a terror to the good, but to the evil." [Rom. +13:3 f.] The fourth class, who are still lusty, and childish in +their understanding of faith and of the spiritual life, must be +coaxed like young children and tempted with external, definite +and prescribed decorations, with reading, praying, fasting, +singing, adorning of churches, organ-playing, and such other +things as are commanded and observed in monastic houses and +churches, until they also learn to know the faith. Although there +is great danger here, when the rulers, as is now, alas! the case, +busy themselves with and insist upon such ceremonies and external +works as if they were the true works, and neglect faith, which +they ought always to teach along with these works, just as a +mother gives her child other food along with the milk, until the +child can eat the strong food by itself. + +[Sidenote: Charity Endures Unnecessary Works] + +XV. Since, then, we are not all alike, we must tolerate such +people, share their observances and burdens, and not despise +them, but teach them the true way of faith. So St. Paul teaches, +Romans xiv: "Him that is weak in the faith receive ye, to teach +him." [Rom. 14:1] And so he did himself, I. Corinthians ix: "To +them that are under the law, I became as under the law, although +I was not under the law." [1 Cor. 9:20] And Christ, Matthew xvii, +when He was asked to pay tribute, which He was not obligated to +pay, argues with St. Peter, whether the children of kings must +give tribute, or only other people. St. Peter answers; "Only +other people." Christ said: "Then are the children of kings free; +notwithstanding, lest we should offend them, go thou to the sea, +and cast an hook, and take up the fish that first Cometh up; and +in his mouth thou shalt find apiece of money; take that and give +it for me and thee." [Matt. 17:25] + +Here we see that all works and things are free to a Christian +through his faith; and yet, because the others do not yet +believe, he observes and bears with them what he is not obligated +to do. But this he does freely, for he is certain that this is +pleasing to God, and he does it willingly, accepts it as any +other free work which comes to his hand without his choice, +because he desires and seeks no more than that he may in his +faith do works to please God.[15] + +But since in this discourse we have undertaken to teach what +righteous and good works are, and are now speaking of the highest +work, it is clear that we do not speak of the second, third and +fourth classes of men, but of the first, into whose likeness all +the others are to grow, and until they do so the first class must +endure and instruct them. Therefore we must not despise, as if +they were hopeless, these men of weak faith, who would gladly do +right and learn, and yet cannot understand because of the +ceremonies to which they cling; we must rather blame their +ignorant, blind teachers, who have never taught them the faith, +and have led them so deeply into works. They must be gently and +gradually led back again to faith, as a sick man is treated, and +must be allowed for a time, for their conscience sake, to cling +to some works and do them as necessary to salvation, so long as +they rightly grasp the faith; lest if we try to tear them out so +suddenly, their weak consciences be quite shattered and confused, +and retain neither faith nor works. But the hardheaded, who, +hardened in their works, have no heed to what is said of faith, +and fight against it, these we must, as Christ did and taught, +let go their way, that the blind may lead the blind. + +[Sidenote: The Contradiction of Faith and Daily Sins] + +XVI. But you say: How can I trust surely that all my works are +pleasing to God, when at times I fall, and talk, eat, drink and +sleep too much, or otherwise transgress, as I cannot help doing? +Answer: This question shows that you still regard faith as a work +among other works, and do not set it above all works. For it is +the highest work for this very reason, because it remains and +blots out these daily sins by not doubting that God is so kind to +you as to wink at such daily transgression and weakness. Aye, +even if a deadly sin should occur (which, however, never or +rarely happens to those who live in faith and trust toward God), +yet faith rises again and does not doubt that Sin is already +gone; as it is written I. John ii: "My little children, these +things I write unto you, that ye sin not. And if any man sin, we +have an Advocate with God the Father, Jesus Christ, Who is the +propitiation of all our sins." [1 John 2:1] And Wisdom xv: "For +if we sin, we are Thine, knowing Thy power." [Wis. 15:2] And +Proverbs xxiv: "For a just man falleth seven times, and riseth up +again." [Prov. 24:16] Yes, this confidence and faith must be so +high and strong that the man knows that all his life and works +are nothing but damnable sins before God's judgment, as it is +written, Psalm cxliii: "In thy sight no man living be justified" +[Ps. 143:2]; and he must entirely despair of his works, believing +that they cannot be good except through this faith, which looks +for no judgment, but only for pure grace, favor, kindness and +mercy, like David, Psalm xxvi: "Thy loving kindness is ever +before mine eyes, and I have trusted in Thy truth" [Ps. 26:3]; +Psalm iv: "The light of Thy countenance is lift up upon us (that +is, the knowledge of Thy grace through faith), and thereby hast +Thou put gladness in my heart" [Ps. 4:7]; for as faith trusts, so +it receives. + +See, thus are works forgiven, are without guilt and are good, not +by their own nature, but by the mercy and grace of God because of +the faith which trusts on the mercy of God. Therefore we must +fear because of the works, but comfort ourselves because of the +grace of God, as it is written, Psalm cxlvii: "The Lord taketh +pleasure in them that fear Him, in those that hope in His mercy." +[Ps. 147:11] So we pray with perfect confidence: "Our Father," +and yet petition: "Forgive us our trespasses"; we are children +and yet sinners; are acceptable and yet do not do enough; and all +this is the work of faith, firmly grounded in God's grace. + +[Sidenote: The Source of Faith] + +XVII. But if you ask, where the faith and the confidence can be +found and whence they come, this it is certainly most necessary +to know. First: Without doubt faith does not come from your works +or merit, but alone from Jesus Christ, and is freely promised and +given; as St. Paid writes, Romans v: "God commendeth His love to +us as exceeding sweet and kindly, in that, while we were yet +sinners, Christ died for us" [Rom. 5:8]; as if he said: "Ought +not this give us a strong unconquerable confidence, that before +we prayed or cared for it, yes, while we still continually walked +in sins, Christ dies for our sin?" St. Paul concludes; "If while +we were yet sinners Christ died for us, how much more then, being +justified by His blood, shall we be saved from wrath through Him; +and if, when we were enemies, we were reconciled to God by the +death of His Son, much more, being reconciled, shall we be saved +by His life." + +Lo! thus must thou form Christ within thyself and see how in +Him God holds before thee and offers thee His mercy without any +previous merits of thine own, and from such a view of His grace +must thou draw faith and confidence of the forgiveness of all thy +sins. Faith, therefore, does not begin with works, neither do +they create it, but it must spring up and flow from the blood, +wounds and death of Christ, if thou see in these that God is so +kindly affectioned toward thee that He gives even His Son for +thee, then thy heart also must in its turn grow sweet and kindly +affectioned toward God, and so thy confidence must grow out of +pure good-will and love--God's love toward thee and thine toward +God. We never read that the Holy Spirit was given to any one when +he did works, but always what men have heard the Gospel of Christ +and the mercy of God. From this same Word and from no other +source must faith still come, even in our day and always. For +Christ is the rock out of which men suck oil and honey, as Moses +says, Deuteronomy xxxii. [Deut. 32:13] + +[Sidenote: The Second Commandment] + +XVII. So far we have treated of the first work and of the First +Commandment, but very briefly, plainly and hastily, for very much +might be said of it. We will now trace the works farther through +the following Commandments. + +[Sidenote: The Second Commandment] + +The second work, next to faith, is the work of the Second +Commandment, that we shall honor God's Name and not take it in +vain. This, like all the other works, cannot be done without +faith; and if it is done without faith, it is all sham and show. +After faith we can do no greater work than to praise, preach, +sing and in every way exalt and magnify God's glory, honor and +Name. + +And although I have said above,[16] and it is true, that there is +no difference in works where faith is and does the work, yet this +is true only when they are compared with faith and its works. +Measured by one another there is a difference, and one is higher +than the other. Just as in the body the members do not differ +when compared with health, and health works in the one as much as +in the other; yet the works of the members are different, and one +is higher, nobler, more useful than the other [Rom. 12:4, 1 Cor. +12]; so, here also, to praise God's glory and Name is better than +the works of the other Commandments which follow; and yet it must +be done in the same faith as all the others. + +But I know well that this work is lightly esteemed, and has +indeed become unknown. Therefore we must examine it further, and +will say no more about the necessity of doing it in the faith and +confidence that it pleases God. Indeed there is no work in which +confidence and faith are so much experienced and felt as in +honoring God's Name; and it greatly helps to strengthen and +increase faith, although all works also help to do this, as St. +Peter says, II. Peter i: "Wherefore the rather, brethren, give +diligence through good works to make your calling and election +sure." + +[Sidenote: Its Positive Works] + +XIX. The First Commandment forbids us to have other gods, and +thereby commands that we have a God, the true God, by a firm +faith, trust, confidence, hope and love, which are the only works +whereby a man can have, honor and keep a God; for by no other +work can one find or lose God except by faith or unbelief, by +trusting or doubting; of the other works none reaches quite to +God. So also in the Second Commandment we are forbidden to use +His Name in vain. Yet this is not to be enough, but we are +thereby also commanded to honor, call upon, glorify, preach and +praise His Name. And indeed it is impossible that God's Name +should not be dishonored where it is not rightly honored. For +although it be honored with the lips, bending of the knees, +kissing and other postures, if this is not done in the heart by +faith, in confident trust in God's grace, it is nothing else than +an evidence and badge of hypocrisy. + +See now, how many kinds of good works a man can do under this +Commandment at all times and never be without the good works of +this Commandment, if he will; so that he truly need not make a +long pilgrimage or seek holy places. For, tell me, what moment +can pass in which we do not without ceasing receive God's +blessings, or, on the other hand, suffer adversity? But what else +are God's blessings and adversities than a constant urging and +stirring up to praise, honor, and bless God, and to call upon His +Name? Now if you had nothing else at all to do, would you not +have enough to do with this Commandment alone, that you without +ceasing bless, sing, praise and honor God's Name? And for what +other purpose have tongue, voice, language and mouth been +created? As Psalm li. says: "Lord, open Thou my lips, and my +mouth shall show forth Thy praise." [Ps. 51:15] Again: "My tongue +shall sing aloud of Thy mercy." [Ps. 51:14] + +What work is there in heaven except that of this Second +Commandment? As it is written in Psalm lxxxiv: "Blessed are they +that dwell in Thy house: they will be for ever praising Thee." +[Ps. 84:4] So also David says in Psalm xxxiv: "God's praise shall +be continually in my mouth." [Ps. 34:1] And St. Paul, I. +Corinthians x: "Whether therefore ye eat or drink, or whatsoever +ye do, do all to the glory of God." [1 Cor. 10:31] Also +Colossians iii: "Whatsoever ye do in word or deed, do all in the +Name of the Lord Jesus, giving thanks to God and the Father." +[Col. 3:17] If we were to observe this work, we would have a +heaven here on earth and always have enough to do, as have the +saints in heaven. + +[Sidenote: The Praise of God] + +XX. On this is based the wonderful and righteous judgment of God, +that at times a poor man, in whom no one can see many great +works, in the privacy of his home joyfully praises God when he +fares well, or with entire confidence calls upon Him when he +fares ill, and thereby does a greater and more acceptable work +than another, who fasts much, prays much, endows churches, makes +pilgrimages, and burdens himself with great deeds in this place +and in that. Such a fool opens wide his mouth, looks for great +works to do, and is so blinded that he does not at all notice +this greatest work, and praising God is in his eyes a very small +matter compared with the great idea he has formed of the works of +his own devising, in which he perhaps praises himself more than +God, or takes more pleasure in them than he does in God; and thus +with his good works he storms against the Second Commandment and +its works. Of all this we have an illustration in the case of the +Pharisee and the Publican in the Gospel. [Luke 18:10 f.] For the +sinner calls upon God in his sins, and praises Him, and so has +hit upon the two highest Commandments, faith and God's honor. +The hypocrite misses both and struts about with other good works +by which he praises himself and not God, and puts his trust in +himself more than in God. Therefore he is justly rejected and the +other chosen. + +The reason of all this is that the higher and better the works +are, the less show they make; and that every one thinks they are +easy, because it is evident that no one pretends to praise God's +Name and honor so much as the very men who never do it and with +their show of doing it, while the heart is without faith, cause +the precious work to be despised. So that the Apostle St. Paul +dare say boldly, Romans ii, that they blaspheme God's Name who +make their boast of God's Law. [Rom. 2:23] For to name the Name +of God and to write His honor on paper and on the walls is an +easy matter; but genuinely to praise and bless Him in His good +deeds and confidently to call upon Him in all adversities, these +are truly the most rare, highest works, next to faith, so that if +we were to see how few of them there are in Christendom, we might +despair for very sorrow. And yet there is a constant increase of +high, pretty, shining works of men's devising, or of works which +look like these true works, but at bottom are all without faith +and without faithfulness; in short, there is nothing good back of +them. Thus also Isaiah xlviii. rebukes the people of Israel: +"Hear ye this, ye which are called by the name of Israel, which +swear by the Name of the Lord, and make mention of the God of +Israel neither in truth, nor in righteousness" [Is. 48:1]; that +is, they did it not in the true faith and confidence, which is +the real truth and righteousness, but trusted in themselves, +their works and powers, and yet called upon God's Name and +praised Him, two things which do not fit together. + +XXI. The first work of this Commandment then is, to praise God in +all His benefits, which are innumerable, so that such praise and +thanksgiving ought also of right never to cease or end. For who +can praise Him perfectly for the gift of natural life, not to +mention all other temporal and eternal blessings? And so through +this one part of the Commandment man is overwhelmed with good and +precious works; if he do these in true faith, he has indeed not +lived in vain. And in this matter none sin so much as the most +resplendent saints, who are pleased with themselves and like to +praise themselves or to hear themselves praised, honored and +glorified before men. + +[Sidenote: Avoiding the Praise of Self] + +Therefore the second work of this Commandment is, to be on one's +guard, to flee from and to avoid all temporal honor and praise, +and never to seek a name for oneself, or fame and a great +reputation, that every one sing of him and tell of him; which is +an exceedingly dangerous sin, and yet the most common of all, +and, alas! little regarded. Every one wants to be of importance +and not to be the least, however small he may be; so deeply is +nature sunk in the evil of its own conceit and in its +self-confidence contrary to these two first Commandments. + +Now the world regards this terrible vice as the highest virtue, +and this makes it exceedingly dangerous for those who do not +understand and have not had experience of God's Commandments and +the histories of the Holy Scriptures, to read or hear the heathen +books and histories. For all heathen books are poisoned through +and through with this striving after praise and honor; in them +men are taught by blind reason that they were not nor could be +men of power and worth, who are not moved by praise and honor; +but those are counted the best, who disregard body and life, +friend and property and everything in the effort to win praise +and honor. All the holy Fathers have complained of this vice and +with one mind conclude that it is the very last vice to be +overcome, St, Augustine says: "All other vices are practised in +evil works; only honor and self-satisfaction are practised in and +by means of good works." + +Therefore if a man had nothing else to do except this second work +of this Commandment, he would yet have to work all his life-time +in order to fight this vice and drive it out, so common, so +subtle, so quick and insidious is it. Now we all pass by this +good work and exercise ourselves in many other lesser good works, +nay, through other good works we overthrow this and forget it +entirely. So the holy Name of God, which alone should be honored, +is taken in vain and dishonored through our own cursed name, +self-approval and honor-seeking. And this sin is more grievous +before God than murder and adultery; but its wickedness is not so +clearly seen as that of murder, because of its subtilty, for it +is not accomplished in the coarse flesh, but in the spirit. + +[Sidenote: The Seeking of Honor as a Motive for Good] + +XXII. Some think it is good for young people that they be enticed +by reputation and honor, and again by shame and dishonor, and so +be induced to do good. For there are many who do the good and +leave the evil undone out of fear of shame and love of honor, and +so do what they would otherwise by no means do or leave undone. +These I leave to their opinion. But at present we are seeking how +true good works are to be done, and they who are inclined to do +them surely do not need to be driven by the fear of shame and the +love of honor; they have, and are to have a higher and far nobler +incentive, namely, God's commandment, God's fear, God's approval, +and their faith and love toward God. They who have not, or regard +not this motive, and let shame and honor drive them, these also +have their reward, [Matt. 6:2] as the Lord says, Matthew vi; and +as the motive, so is also the work and the reward: none of them +is good, except only in the eyes of the world. + +Now I hold that a young person could be more easily trained and +incited by God's fear and commandments than by any other means. +Yet where these do not help, we must ensure that they do the good +and leave the evil for the sake of shame and of honor, just as we +must also endure wicked men or the imperfect, of whom we spoke +above; nor can we do more than tell them that their works are not +satisfactory and right before God, and so leave them until they +learn to do right for the sake of God's commandments also. Just +as young children are induced to pray, fast, learn, etc., by +gifts and promises of the parents, even though it would not be +good to treat them so all their lives, so that they never learn +to do good in the fear of God: far worse, if they become +accustomed to do good for the sake of praise and honor. + +[Sidenote: The Need and the Danger of a Good Name] + +XXIII. But this is true, that we must none the less have a good +name and honor, and every one ought so to live that nothing evil +can be said of him, and that he give offence to no one, as St. +Paul says, Romans xii: "We are to be zealous to do good, not only +before God, but also before all men." [Rom. 12:17] And II. +Corinthians iv: "We walk so honestly that no man knows anything +against us." [2 Cor. 4:2] But there must be great diligence and +care, lest such honor and good name puff up the heart, and the +heart find pleasure in them. Here the saying of Solomon holds: +"As the fire in the furnace proveth the gold, so man is proved by +the mouth of him that praises him." [Prov. 27:21] Few and most +spiritual men must they be, who, when honored and praised, remain +indifferent and unchanged, so that they do not care for it, nor +feel pride and pleasure in it, but remain entirely free, ascribe +all their honor and fame to God, offering it to Him alone, and +using it only to the glory of God, to the edification of their +neighbors, and in no way to their own benefit or advantage; so +that a man trust not in his own honor, nor exalt himself above +the most incapable, demised man on earth, but acknowledge himself +a servant of God, Who has given him the honor in order that with +it he may serve God and his neighbor, just as if He had commanded +him to distribute some _gulden_[17] to the poor for His sake. So +He says, Matthew v: "Your light shall shine before men, so that +they may see your good works and glorify your Father Who is in +heaven." [Matt. 5:16] He does not say, "they shall praise you," +but "your works shall only serve them to edification, that +through them they may praise God in you and in themselves." This +is the correct use of God's Name and honor, when God is thereby +praised through the edification of others. And if men want to +praise us and not God in us, we are not to endure it, but with +all our powers forbid it and flee from it as from the most +grievous sin and robbery of divine honor. + +[Sidenote: The Profitableness of Dishonor] + +XXIV. Hence it comes that God frequently permits a man to fall +into or remain in grievous sin, in order that he may be put to +shame in his own eyes and in the eyes of all men, who otherwise +could not have kept himself from this great vice of vain honor +and fame, if he had remained constant in his great gifts and +virtues; so God must ward off this sin by means of other grievous +sins, that His Name alone may be honored; and thus one sin +becomes the other's medicine, because of our perverse wickedness, +which not only does the evil, but also misuses all that is good. + +Now see how much a man has to do, if he would do good works, +which always are at hand in great number, and with which he is +surrounded on all sides; but, alas! because of his blindness, he +passes them by and seeks and runs after others of his own +devising and pleasure, against which no man can sufficiently +speak and no man can sufficiently guard. With this all the +prophets had to contend, and for this reason they were all slain, +only because they rejected such self-devised works and preached +only God's commandments, as one of them says, Jeremiah vii: "Thus +saith the God of Israel unto you: Take your burnt-offerings unto +all your sacrifices and eat your burnt-offerings and you +yourselves; for concerning these things I have commanded nothing, +but this thing commanded I you: Obey My voice (that is, not what +seems right and good to you, but what I bid you), and walk in the +way that I have commanded you." [Jer. 7:21] And Deuteronomy xii: +"Thou shalt not do whatsoever is right in thine own eyes, but +what thy God has commanded thee." [Deut 12:8, 32] + +These and numberless like passages of Scripture are spoken to +tear man not only from sins, but also from the works which seem +to men to be good and right, and to turn men, with a single mind, +to the simple meaning of God's commandment only, that they shall +diligently observe this only and always, as it is written, Exodus +xiii: "These commandments shall be for a sign unto thee upon +thine hand, and for a memorial between thine eyes." [Ex. 13:9] +And Psalm i: "A godly man meditates in God's Law day and night." +[Ps. 1:2] For we have more than enough and too much to do, if we +are to satisfy only God's commandments. He has given us such +commandments that if we understand them aright, we dare not for a +moment be idle, and might easily forget all other works. But the +evil spirit, who never rests, when he cannot lead us to the left +into evil works, fights on our right through self-devised works +that seem good, but against which God has commanded, Deuteronomy +xxviii, and Joshua xxiii, "Ye shall not go aside from My +commandments to the right hand or to the left." [Deut 28:14, +Josh. 23:6] + +[Sidenote: Calling on God's Name] + +XXV. The third work of this Commandment is to call upon God's +Name in every need. For this God regards as keeping His Name holy +and greatly honoring it, if we name and call upon it in adversity +and need. And this is really why He sends us so much trouble, +suffering, adversity and even death, and lets us live in many +wicked, sinful affections, that He may thereby urge man and give +him much reason to run to Him, to cry aloud to Him, to call upon +His holy Name, and thus to fulfil this work of the Second +Commandment, as He says in Psalm l: "Call upon Me in the day of +trouble; I will deliver you and thou shalt glorify Me; for I +desire the sacrifice of praise." [Ps. 50:15] And this is the way +whereby thou canst come unto salvation; for through such works +man perceives and learns what God's Name is, how powerful it is +to help all who call upon it; and Thereby confidence and faith +grow mightily, and these are the fulfilling of the first and +highest Commandment. This is the experience of David, Psalm liv: +"Thou hast delivered me out of all trouble, therefore will I +praise Thy Name and confess that it is lovely and sweet." [Ps. +54:7] And Psalm xci says, "Because he hath set his hope upon Me, +therefore will I deliver him: I will help him, because he hath +known My Name." [Ps. 91:14] + +[Sidenote: In Prosperity] + +Lo! what man is there on earth, who would not all his life long +have enough to do with this work? For who lives an hour without +trials? I will not mention the trials of adversity, which are +innumerable. For this is the most in dangerous trial of all, when +there is no trial and everything is and goes well; for then a man +is tempted to forget God, to become too bold and to misuse the +times of prosperity. Yea, here he has ten times more need to +call upon God's Name than when in adversity. Since it is written, +Psalm xci, "A thousand shall fail on the left hand and ten +thousand on the right hand." [Ps. 91:7] + +So too we see in broad day, in all men's daily experience, that +more heinous sins and vice occur when there is peace, when all +things are cheap and there are good times, than when war, +pestilence, sicknesses and all manner of misfortune burden us; so +that Moses also fears for his people, lest they forsake God's +commandment for no other reason than because they are too full, +too well provided for and have too much peace, as he says, +Deuteronomy xxxii: "My people is waxed rich, full and fat; +therefore has it forsaken its God." [Deut. 32:15] Wherefore also +God let many of its enemies remain and would not drive them out, +in order that they should not have peace and must exercise +themselves in the keeping of God's commandments, as it is +written, Judges iii [Judges 3:1 ff.]. So He deals with us also, +when sends us all kinds of misfortune: so exceedingly careful is +He of us, that He may teach us and drive us to honor and call +upon His Name, to gain confidence and faith toward Him, and so to +fulfil the first two Commandments. + +[Sidenote: The Error of Calling on Other Names] + +XXVI. Here foolish men run into danger, and especially the +work-righteous saints, and those who want to be more than others; +they teach men to make the sign of the cross; one arms himself +with letters, another runs to the fortune-tellers; one seeks +this, another that, if only they may thereby escape misfortune +and be secure. It is beyond telling what a devilish allurement +attaches to this trifling with sorcery, conjuring and +superstition, all of which is done only that men may not need +God's Name and put no trust in it. Here great dishonor is done +the Name of God and the first two Commandments, in that men look +to the devil, men or creatures for that which should be sought +and found in God alone, through naught but a pure faith and +confidence, and a cheerful meditation of and calling upon His +holy Name. + +Now examine this closely for yourself and see whether this is not +a gross, mad perversion: the devil, men and creatures they must +believe, and trust to them for the best; without such faith and +confidence nothing holds or helps. How shall the good and +faithful God reward us for not believing and trusting Him as much +or more than man and the devil, although He not only promises +help and sure assistance, but also commands us confidently to +look for it, and gives and urges all manner of reasons why we +should place such faith and confidence in Him? Is it not +lamentable and pitiable that the devil or man, who commands +nothing and does not urge, but only promises, is set above God, +Who promises, urges and commands; and that more is thought of +them than of God Himself? We ought truly to be ashamed of +ourselves and learn from the example of those who trust the devil +or men. For if the devil, who is a wicked, lying spirit, keeps +faith with all those who ally themselves with him, how much more +will not the most gracious, all-truthful God keep faith, if a man +trusts Him? Nay, is it not rather He alone Who will keep faith? A +rich man trusts and relies upon his money and possessions, and +they help him; and we are not willing to trust and rely upon the +living God, that He is willing and able to help us? We say: Gold +makes bold; and it is true, as Baruch iii. says, "Gold is a thing +wherein men trust." [Bar. 3:17] But far greater is the courage +which the highest eternal Good gives, wherein trust, not men, but +only God's children. + +[Sidenote: Motives for Calling on God's Name] + +XXVII. Even if none of these adversities constrain us to call +upon God's Name and to trust Him, yet were an alone more than +sufficient to train and to urge us on in this work. For sin has +hemmed us in with three strong, mighty armies. The first is our +own flesh, the second the world, the third the evil spirit, by +which three we are without ceasing oppressed and troubled; +whereby God gives us occasion to do good works without ceasing, +namely, to fight with these enemies and sins. The flesh seeks +pleasure and peace, the world seeks riches, favor, power and +honor, the evil spirit seeks pride, glory, that a man be well +thought of, and other men be despised. + +And these three are all so powerful that each one of them is +alone sufficient to fight a man, and yet there is no way we can +overcome them, except only by calling upon the holy Name of God +in a firm faith, as Solomon says, Proverbs xviii: "The Name of +the Lord is a strong tower; the righteous runneth into it, and is +set aloft." [Prov. 18:10] And David, Psalm cxvi: "I will drink +the cup of salvation, and call upon the Name of the Lord." [Ps. +116:13] Again, Psalm xviii: "I will call upon the Lord with +praise: so shall I be saved from all mine enemies." [Ps. 18:3] +These works and the power of God's Name have become unknown to +us, because we are not accustomed to it, and have never seriously +fought with sins, and have not needed His Name, because we are +trained only in our self-devised works, which we were able to do +with our own powers. + +[Sidenote: Other Works of the Second Commandment] + +XXVIII. Further works of this Commandment are: that we shall not +swear, curse, lie, deceive and conjure with the holy Name of God, +and otherwise misuse it; which are very simple matters and well +known to every one, being the sins which have been almost +exclusively preached and proclaimed under this Commandment. These +also include, that we shall prevent others from making sinful use +of God's Name by lying, swearing, deceiving, cursing, conjuring, +and otherwise. Herein again much occasion is given for doing +good and warding off evil. + +[Sidenote: The Greatest Work of the Second Commandment: +Preaching] + +But the greatest and most difficult work of this Commandment is +to protect the holy Name of God against all who misuse it in a +spiritual manner, and to proclaim it to all men. For it is not +enough that I, for myself and in myself, praise and call upon +God's Name in prosperity and adversity. I must step forth and for +the sake of God's honor and Name bring upon myself the enmity of +all men, as Christ said to His disciples: "Ye shall be hated of +all men for My Name's sake." Here we must provoke to anger +father, mother, and the best of friends. Here we most strive +against spiritual and temporal powers, and be accused of +disobedience. Here we must stir up against us the rich, learned, +holy, and all that is of repute in the world. And although this +is especially the duty of those who are commanded to preach God's +Word, yet every Christian is also obligated to do so when time +and place demand. For we must for the holy Name of God risk and +give up all that we have and can do, and show by our deeds that +we love God and His Name, His honor and His praise above all +things, and trust Him above all things, and expect good from Him; +thereby confessing that we regard Him as the highest good, for +the sake of which we let go and give up all other goods. + +[Sidenote: Against Wrong] + +XXIX. Here we must first of all resist all wrong, where truth or +righteousness suffers violence or need, and dare make no +distinction of persons, as some do, who fight most actively and +busily against the wrong which is done to the rich, the powerful, +and their own friends; but when it is done to the poor, or the +demised or their own enemy, they are quiet and patient. These see +the Name and the honor of God not as it is, but through a painted +glass, and measure truth or righteousness according to the +persons, and do not consider their deceiving eye, which looks +more on the person than on the thing. These are hypocrites within +and have only the appearance of defending the truth. For they +well know that there is no danger when one helps the rich, the +powerful, the learned and one's own friends, and can in turn +enjoy their protection and be honored by them. + +Thus it is very easy to fight against the wrong which is done to +popes, kings, princes, bishops and other big-wigs.[18] Here each +wants to be the most pious, where there is no great need. O how +sly is here the deceitful Adam with his demand; how finely does +he cover his greed of profit with the name of truth and +righteousness and God's honor! But when something happens to a +poor and insignificant man, there the deceitful eye does not find +much profit, but cannot help seeing the disfavor of the powerful; +therefore he lets the poor man remain unhelped. And who could +tell the extent of this vice in Christendom? God says in the +lxxxii. Psalm, "How long will ye judge unjustly, and accept the +persons of the wicked? Judge the matter of the poor and +fatherless, demand justice for the poor and needy; deliver the +poor and rid the forsaken out of the hand of the wicked." [Ps. +82:2 ff.] But it is not done, and therefore the text continues: +"They know not, neither will they understand; they walk on in +darkness"; [Ps. 82:5] that is, the truth they do not see, but +they stop at the reputation of the great, however unrighteous +they are; and do not consider the poor, however righteous they +are. + +[Sidenote: The Sin of Silence] + +XXX. See, here would be many good works. For the greater portion +of the powerful, rich and friends do injustice and oppress the +poor, the lowly, and their own opponents; and the greater the +men, the worse the deeds; and where we cannot by force prevent it +and help the truth, we should at least confess it, and do what we +can with words, not take the part of the unrighteous, not approve +them, but speak the truth boldly. + +What would it help a man if he did all manner of good, made +pilgrimages to Rome and to all holy places, acquired all +indulgences, built all churches and endowed houses, if he were +found guilty of sin against the Name and honor of God, not +speaking of them and neglecting them, and regarding his +possessions, honor, favor and friends more than the truth (which +is God's Name and honor)? Or who is he, before whose door and +into whose house such good works do not daily come, so that he +would have no need to travel far or to ask after good works? And +if we consider the life of men, how in every place men act so +very rashly and lightly in this respect, we must cry out with the +prophet, _Omnis homo mendax_, "All men are liars, lie and +deceive" [Ps. 116:11]; for the real good works they neglect, and +adorn and paint themselves with the most insignificant, and want +to be pious, to mount to heaven in peaceful security. + +But if you should say: "Why does not God do it alone and Himself, +since He can and knows how to help each one?" Yes, He can do it; +but He does not want to do it alone; He wants us to work with +Him, and does us the honor to want to work His work with us and +through us. And if we are not wilting to accept such honor, He +will, after all, perform the work alone, and help the poor; and +those who were unwilling to help Him and have despised the great +honor of doing His work, He will condemn with the unrighteous, +because they have made common cause with the unrighteous. Just as +He alone is blessed, but He wants to do us the honor and not be +alone in His blessedness, but have us to be blessed with Him. And +if He were to do it alone, His Commandments would be given us in +vain, because no one would have occasion to exercise himself in +the great works of these Commandments, and no one would test +himself to see whether he regards God and His Name as the highest +good, and for His sake risks everything. + +[Sidenote: Against Spiritual Wickedness] + +XXXI. It also belongs to this work to resist all false, +seductive, erroneous, heretical doctrines, every misuse of +spiritual power. Now this is much higher, for these use the holy +Name of God itself to fight against the Name of God. For this +reason it seems a great thing and a dangerous to resist them, +because they assert that he who resists them resists God and all +His saints, in whose place they sit and whose power they use, +saying that Christ said of them, "He that heareth you, heareth +Me, and he that despiseth you, despiseth Me." [Luke 10:6] On +which words they lean heavily, become insolent and bold to say, +to do, and to leave undone what they please; put to the ban, +accurse, rob, murder, and practise all their wickedness, in +whatever way they please and can invent, without any hindrance. + +Now Christ did not mean that we should listen to them in +everything they might say and do, but only then when they present +to us His Word, the Gospel, not their word, His work, and not +their work. How else could we know whether their lies and sins +were to be avoided? There must be some rule, to what extent we +are to hear and to follow them, and this rule cannot be given by +them, but must be established by God over them, that it may serve +us as a guide, as we shall hear in the Fourth Commandment. + +It must be, indeed, that even in the spiritual estate the greater +part preach false doctrine and misuse spiritual power, so that +thus occasion may be given us to do the works of this +Commandment, and that we be tried, to see what we are willing to +do and to leave undone against such blasphemers for the sake of +God's honor. + +Oh, if we were God-fearing in this matter, how often would the +knaves of _officiales_[19] have to decree their papal and +episcopal ban in vain! How weak the Roman thunderbolts would +become! How often would many a one have to hold his tongue, to +whom the world must now give ear! How few preachers would be +found in Christendom! But it has gotten the upper hand: whatever +they assert and in whatever way, that must be right. Here no one +fights for God's Name and honor, and I hold that no greater or +more frequent sin is done in external works than under this head. +It is a matter so high that few understand it, and, besides, +adorned with God's Name and power, dangerous to touch. But the +prophets of old were masters in this; also the apostles, +especially St. Paul, who did not allow it to trouble them whether +the highest or the lowest priest had said it, or had done it in +God's Name or in his own. They looked on the works and words, and +held them up to God's Commandment, no matter whether big John or +little Nick said it, or whether they had done it in God's Name or +in man's. And for this they had to die, and of such dying there +would be much more to say in our time, for things are much worse +now. But Christ and St. Peter and Paul must cover all this with +their holy names, so that no more infamous cover for infamy has +been found on earth than the most holy and most blessed Name of +Jesus Christ! + +One might shudder to be alive, simply because of the misuse and +blasphemy of the holy Name of God; through which, if it shall +last much longer, we will, as I fear, openly worship the devil as +a god; so completely do the spiritual authorities and the learned +lack all understanding in these things. It is high time that we +pray God earnestly that He hallow His Name. But it will cost +blood, and they who enjoy the inheritance of the holy martyrs and +are won with their blood, must again make martyrs. Of this more +another time.[20] + +[Sidenote: The Third Commandment] + +I.[21] We have now seen how many good works there are in the +Second Commandment, which however are not good in themselves, +unless they are done in faith and in the assurance of divine +favor; and how much we must do, if we take heed to this +Commandment alone, and how we, alas! busy ourselves much with +other works, which have no agreement at all with it. Now follows +the Third Commandment: "Thou shalt hallow the day of rest." [22] +In the First Commandment is prescribed our heart's attitude +toward God in thoughts, in the Second, that of our mouth in +words, in this Third is prescribed our attitude toward God in +works; and it is the first and right table of Moses, on which +these three Commandments are written, and they govern man on the +right side, namely, in the things which concern God, and in which +God has to do with man and man with God, without the mediation of +any creature. + +[Sidenote: Worship] + +The first works of this Commandment are plain and outward, which +we commonly call worship,[23] such as going to mass, praying, and +hearing a sermon on holy days. So understood there are very few +works in this Commandment; and these, if they are not done in +assurance of and with faith in God's favor, are nothing, as was +said above. Hence it would also be a good thing if there were +fewer saint's days, since in our times the works done on them are +for the greater part worse than those of the work days, what with +loafing, gluttony, and drunkenness, gambling and other evil +deeds; and then, the mass and the sermon are listened to without +edification, the prayer is spoken without faith. It almost +happens that men think it is sufficient that we look on at the +mass with our eyes, hear the preaching with our ears, and say the +prayers with our mouths. It is all so formal and superficial! We +do not think that we might receive something out of the mass into +our hearts, learn and remember something out of the preaching, +seek, desire and expect something in our prayer. Although in this +matter the bishops and priests, or they to whom the work of +preaching is entrusted, are most at fault, because they do not +preach the Gospel, and do not teach the people how they ought to +look on at mass, hear preaching and pray. Therefore, we will +briefly explain these three works. + +[Sidenote: The Mass] + +II. In the mass it is necessary that we attend with our hearts +also; and we do attend, when we exercise faith in our hearts. +Here we must repeat the words of Christ, when He institutes the +mass and says, "Take and eat, this is My Body, which is given for +you" [Matt. 26:26 ff., Luke 22:19 ff.]; in like manner over the +cup, "Take and drink ye all of it: this is a new, everlasting +Testament in My Blood, which is shed for you and for many for the +remission of sins. This shall ye do, as oft as ye do it, in +remembrance of Me." [1 Cor. 11:23 ff.] In these words Christ has +made for Himself a memorial or anniversary,[24] to be daily +observed in all Christendom, and has added to it a glorious, +rich, great testament, in which no interest, money or temporal +possessions are bequeathed and distributed, but the forgiveness +of all sins, grace and mercy into eternal life, that all who come +to this memorial shall have the same testament; and then He died, +whereby this testament has become permanent and irrevocable. In +proof and evidence of which, instead of letter and seal, He has +left with us His own Body and Blood under the bread and wine.[25] + +Here there is need that a man practise the first works of this +Commandment right well, that he doubt not that what Christ has +said is true, and consider the testament sure, so that he make +not Christ a liar. For if you are present at mass and do not +consider nor believe that here Christ through His testament has +bequeathed and given you forgiveness of all your sins, what else +is it, than as if you said: "I do not know or do not believe that +it is true that forgiveness of my sins is here bequeathed and +given me"? Oh, how many masses there are in the world at present! +but how few who hear them with such faith and benefit! Most +grievously is God provoked to anger thereby. For this reason also +no one shall or can reap any benefit form the mass except he be +in trouble of soul and long for divine mercy, and desire to be +rid of his sins; or, if he have an evil intention, he must be +changed during the mass, and come to have a desire for this +testament. For this reason in olden times no open sinner was +allowed to be present at the mass. + +When this faith is rightly present, the heart must be made joyful +by the testament, and grow warm and melt in God's love. Then will +follow praise and thanksgiving with a pure heart, from which the +mass is called in Greek _Eucharista_, that is, "thanksgiving," +because we praise and thank God for this comforting, rich, +blessed testament, just as he gives thanks, praises and is +joyful, to whom a good friend has presented a thousand and more +_gulden_. Although Christ often fares like those who make +several persons rich by their testament, and these persons never +think of them, nor praise or thank them. So our masses at present +are merely celebrated, without our knowing why or wherefore, and +consequently we neither give thanks nor love nor praise, remain +parched and hard, and have enough with our little prayer. Of this +more another time. + +[Sidenote: The Sermon] + +III. The sermon ought to be nothing else than the proclamation of +this testament. But who can hear it if no one preaches it? [Rom. +10:14] Now, they who ought to preach it, themselves do not know +it. This is why the sermons ramble off into other unprofitable +stories,[26] and thus Christ is forgotten, while we fare like the +man in II. Kings vii: we see our riches but do not enjoy them. [2 +Kings 7:19] Of which the Preacher also says, "This is a great +evil, when God giveth a man riches, and giveth him not power to +enjoy them." [Eccles. 6:2] So we look on at unnumbered masses and +do not know whether the mass be a testament, or what it be, just +as if it were any other common good work by itself. O God, how +exceeding blind we are! But where this is rightly preached, it is +necessary that it be diligently heard, grasped, retained, often +thought of, and that the faith be thus strengthened against all +the temptation of sin, whether past, or present, or to come. + +Lo! this is the only ceremony or practice which Christ has +instituted, in which His Christians shall assemble, exercise +themselves and keep it with one accord; and this He did not make +to be a mere work like other ceremonies, but placed into it a +rich, exceeding great treasure, to be offered and bestowed upon +all who believe on it. + +This preaching should induce sinners to grieve over their sins, +and should kindle in them a longing for the treasure. It must, +therefore, be a grievous sin not to hear the Gospel, and to +despise such a treasure and so rich a feast to which we are +bidden; but a much greater sin to preach the Gospel, and to let +so many people who would gladly hear it perish, since Christ has +so strictly commanded that the Gospel and this testament be +preached, that He does not wish even the mass to be celebrated, +unless the Gospel be preached, as He says: "As oft as ye do this, +remember me"; that is, as St. Paul says, "Ye shall preach of His +death." [1 Cor. 11:26] For this reason it is dreadful and +horrible in our times to be a bishop, pastor and preacher; for no +one any longer knows this testament, to say nothing of their +preaching it, although this is their highest and only duty and +obligation. How heavily must they give account for so many souls +who must perish because of this lack in preaching. + +[Sidenote: Prayer] + +IV. We should pray, not as the custom is, counting many pages or +beads, but fixing our mind upon some pressing need, desire it +with all earnestness, and exercise faith and confidence toward +God in the matter, in such wise that we do not doubt that we +shall be heard. So St Bernard[27] instructs his brethren and +says: "Dear brethren, you shall by no means despise your prayer, +as if it were in vain, for I tell you of a truth that, before you +have uttered the words, the prayer is already recorded in heaven; +and you shall confidently expect from God one of two things: +either that your prayer will be granted, or that, if it will not +be granted, the granting of it would not be good for you." + +Prayer is, therefore, a special exercise of faith, and faith +makes the prayer so acceptable that either it will surely be +granted, or something better than we ask will be given in its +stead. So also says St. James: "Let him who asketh of God not +waver in faith; for if he wavers, let not that man think that he +shall receive any thing of the Lord." [Jas. 1:6 f.] This is a +clear statement, which says directly: he who does not trust, +receives nothing, neither that which he asks, nor anything +better. + +And to call forth such faith, Christ Himself has said, Mark xi: +"Therefore I say unto you. What things soever ye desire, when ye +pray, believe that ye receive them, and ye shall surely have +them." [Mark 11:24] And Luke xi: "Ask, and it shall be given you; +seek, and ye shall find; knock, and it shall be opened unto you; +for every one that asketh receiveth; and he that seeketh findeth; +and to him that knocketh it shall be opened. Or what father is +there of you, who, if his son shall ask bread, will he give him a +stone? or if he ask a fish, will he give him a serpent? or if he +ask an egg, will he give him a scorpion? But if you know how to +give good gifts to your children, and you yourselves are not +naturally good, how much more shall your Father which is in +heaven give a good spirit to all them that ask Him!" [Luke 11:9 +ff.] + +[Sidenote: Mistaken Prayer] + +V. Who is so hard and stone-like, that such mighty words ought +not to move him to pray with all confidence joyfully and gladly? +But how many prayers must be reformed, if we are to pray aright +according to these words! Now, indeed, all churches and monastic +houses are full of praying and singing, but how does it happen +that so little improvement and benefit result from it, and things +daily grow worse? The reason is none other than that which St. +James indicates when he says: "You ask much and receive not, +because ye ask amiss." [Jas. 4:3] For where this faith and +confidence is not in the prayer, the prayer is dead, and nothing +more than a grievous labor and work. If anything is given for +it, it is none the less only temporal benefit without any +blessing and help for the soul; nay, to the great injury and +blinding of souls, so that they go their way, babbling much with +their mouths, regardless of whether they receive, or desire, or +trust; and in this unbelief, the state of mind most opposed to +the exercise of faith and to the nature of prayer, they remain +hardened. + +From this it follows that one who prays aright never doubts that +his prayer is surely acceptable and heard, although the very +thing for which he prays be not given him. For we are to lay our +need "before God in prayer, but not prescribe to Him a measure, +number, time or place; but if He wills to give it to us better or +in another way than we think, we are to leave it to Him; for +frequently we do not know what we pray, as St. Paul says, Romans +viii [Rom. 8:26]; and God works and gives above all that we +understand, as he says, Ephesians iii [Eph. 3:20], so that there +be no doubt that the prayer is acceptable and heard, and we yet +leave to God the time, place, measure and limit; He will surely +do what is right. They are the true worshipers, who worship God +in spirit and in truth. [John 4:24] For they who believe not that +they will be heard, sin upon the left hand against this +Commandment, and go far astray with their unbelief. But they who +set a limit for Him, sin upon the other side, and come too close +with their tempting of God. So He has forbidden both, that we +should err from His Commandment neither to the left nor to the +right [Deut 6:16, 28:14], that is, neither with unbelief nor with +tempting, but with simple faith remain on the straight road, +trusting Him, and yet setting Him no bounds. + +[Sidenote: Weak Faith no Reason for not Praying] + +VI. Thus we see that this Commandment, like the Second, is to be +nothing else than a doing and keeping of the First Commandment, +that is, of faith, trust, confidence, hope and love to God, so +that in all the Commandments the First may be the captain, and +faith the chief work and the life of all other works, without +which, as was said, they cannot be good. + +But if you say: "What if I cannot believe that my prayer is heard +and accepted?" I answer: For this very reason faith, prayer and +all other good works are commanded, that you shall know what you +can and what you cannot do. And when you find that you cannot so +believe and do, then you are humbly to confess it to God, and so +begin with a weak spark of faith and daily strengthen it more and +more by exercising it in all your living and doing. For as +touching infirmity of faith (that is, of the First and highest +Commandment), there is no one on earth who does not have his good +share of it. For even the holy Apostles in the Gospel, and +especially St. Peter, were weak in faith, so that they also +prayed Christ and said: "Lord, increase our faith" [Luke 17:5]; +and He very frequently rebukes them because they have so little +faith [Matt. 14:30]. + +Therefore you shall not despair, nor give up, even if you find +that you do not believe as firmly as you ought and wish, in your +prayer or in other works. Nay, you shall thank God with all your +heart that He thus reveals to you your weakness, through which He +daily teaches and admonishes you how much you need to exercise +yourself and daily strengthen yourself in faith. For how many do +you see who habitually pray, sing, read, work and seem to be +great saints, and yet never get so far as to know where they +stand in respect of the chief work, faith; and so in their +blindness they lead astray themselves and others; think they are +very well off, and so unknowingly build on the sand of their +works without any faith, not on God's mercy and promise through a +firm, pure faith. + +Therefore, however long we live, we shall always have our hands +full to remain, with all our works and sufferings, pupils of the +First Commandment and of faith, and not to cease to learn. No one +knows what a great thing it is to trust God alone, except he who +attempts it with his works. + +[Sidenote: Prayer Without Ceasing] + +VII. Again: if no other work were commanded, would not prayer +alone suffice to exercise the whole life of man in faith? For +this work the spiritual estate has been specially established, as +indeed in olden times some Fathers prayed day and night. Nay, +there is no Christian who does not have time to pray without +ceasing. But I mean the spiritual praying, that is: no one is so +heavily burdened with his labor, but that if he will he can, +while working, speak with God in his heart, lay before Him his +need and that of other men, ask for help, make petition, and in +all this exercise and strengthen his faith. + +This is what the Lord means, Luke xviii, when He says, "Men ought +always to pray, and never cease," [Luke 18:1] although in Matthew +vi. He forbids the use of much speaking and long prayers, because +of which He rebukes the hypocrites; not because the lengthy +prayer of the lips is evil, but because it is not that true +prayer which can be made at all times, and without the inner +prayer of faith is nothing. For we must also practise the outward +prayer in its proper time, especially in the mass, as this +Commandment requires, and wherever it is helpful to the inner +prayer and faith, whether in the house or in the field, in this +work or in that; of which we have no time now to speak more. For +this belongs to the Lord's Prayer, in which all petitions and +spoken prayer are summed up in brief words. + +[Sidenote: Prayer is Work] + +VIII. Where now are they who desire to know and to do good works? +Let them undertake prayer alone, and lightly exercise themselves +in faith, and they will find that it is true, as the holy Fathers +have said, that there is no work like prayer. Mumbling with the +mouth is easy, or at least considered easy, but with earnestness +of heart to follow the words in deep devotion, that is, with +desire and faith, so that one earnestly desires what the words +say, and not to doubt that it will be heard: that is a great deed +in God's eyes. + +Here the evil spirit hinders men with all his powers. Oh, how +often will he here prevent the desire to pray, not allow us to +find time and place, nay, often also raise doubts, whether a man +is worthy to ask anything of such a Majesty as God is, and so +confuse us that a man himself does not know whether it is really +true that he prays or not; whether it is possible that his prayer +is acceptable, and other such strange thoughts. For the evil +spirit knows well how powerful one man's truly believing prayer +is, and how it hurts him, and how it benefits all men. Therefore +he does not willingly let it happen. + +When so tempted, a man must indeed be wise, and not doubt that he +and his prayer are, indeed, unworthy before such infinite +Majesty; in no wise dare he trust his worthiness, or because of +his unworthiness grow faint; but he must heed God's command and +cast this up to Him, and hold it before the devil, and say: +"Because of my worthiness I do nothing, because of my +unworthiness I cease from nothing. I pray and work only because +God of His pure mercy has promised to hear and to be gracious to +all unworthy men, and not only promised it, but He has also most +sternly, on pain of His everlasting displeasure and wrath, +commanded us to pray, to trust and to receive. If it has not +been too much for that high Majesty so solemnly and highly to +obligate His unworthy worms to pray, to trust, and to receive +from Him, how shall it be too much for me to take such command +upon myself with all joy; however worthy or unworthy I may be?" +Thus we must drive out the devil's suggestion with God's command. +Thus will he cease, and in no other way whatever. + +[Sidenote: What Men Shall Pray For] + +IX. But what are the things which we must bring before Almighty +God in prayer and lamentation, to exercise faith thereby? Answer: +First, every man's own besetting need and trouble, of which David +says, Psalm xxxii: "Thou art my refuge in all trouble which +compasseth me about; Thou art my comfort, to preserve me from all +evil which surrounds me." [Ps. 32:7] likewise, Psalm cxlii: "I +cried unto the Lord with my voice; with my voice unto the Lord +did I make my supplication. I poured out my complaint before Him; +I showed before Him my trouble." [Ps. 142:2] In the mass a +Christian shall keep in mind the short-comings or excesses he +feels, and pour out all these freely before God with weeping and +groaning, as woefully as he can, as to his faithful Father, who +is ready to help him. And if you do not know or recognise your +need, or have no trouble, then you shall know that you are in the +worst possible plight. For this is the greatest trouble, that you +find yourself so hardened, hard-hearted and insensible that no +trouble moves you. + +There is no better mirror in which to see your need than simply +the Ten Commandments, in which you will find what you lack and +what you should seek. If, therefore, you find in yourself a weak +faith, small hope and little love toward God; and that you do not +praise and honor God, but love your own honor and fame, think +much of the favor of men, do not gladly hear mass and sermon, are +indolent in prayer, in which things every one has faults, then +you shall think more of these faults than of all bodily harm to +goods, honor and life, and believe that they are worse than death +and all mortal sickness. These you shall earnestly before God, +lament and ask for help, and with all confidence expect help, and +believe that you are heard and shall obtain help and mercy. + +Then go forward into the Second Table of the Commandments, and +see how disobedient you have been and still are toward father and +mother and all in authority; how you sin against your neighbor +with anger, hatred and evil words; how you are tempted to +unchastity, covetousness and injustice in word and deed against +your neighbor; and you will doubtless find that you are full of +all need and misery, and have reason enough to weep even drops of +blood, if you could.[28] + +[Sidenote: Prayer for Holiness, not Because of Holiness] + +X. But I know well that many are so foolish as not to want to ask +for such things, unless they first be conscious that they are +pure, and believe that God hears no one who is a sinner. All this +is the work, of those false preachers, who teach men to begin, +not with faith and trust in God's favor, but with their own +works. + +Look you, wretched man! if you have broken a leg, or the peril +of death overtakes you, you call upon God, this Saint and that, +and do not wait until your leg is healed, or the danger is past: +you are not so foolish as to think that God hears no one whose +leg is broken, or who is in bodily danger. Nay, you believe that +God shall hear most of all when you are in the greatest need and +fear. Why, then, are you so foolish here, where there is +immeasurably greater need and eternal hurt, and do not want to +ask for faith, hope, love, humility, obedience, chastity, +gentleness, peace, righteousness, unless you are already free of +all your unbelief, doubt, pride, disobedience, unchastity, anger, +covetousness and unrighteousness. Although the more you find +yourself lacking in these things, the more and more diligently +you ought to pray or cry. + +So blind are we: with our bodily sickness and need we run to God; +with the soul's sickness we run from Him, and are unwilling to +come back before we are well, exactly as if there could be one +God who could help the body, and another God who could help the +soul; or as if we would help ourselves in spiritual need, +although it really is greater than the bodily need. Such plan and +counsel is of the devil. + +Not so, my good man! If you wish to be cured of sin, you must not +withdraw from God, but run to Him, and pray with much more +confidence than if a bodily need had overtaken you. God is not +hostile to sinners, but only to unbelievers, that is, to such as +do not recognize and lament their sin, nor seek help against it +from God, but in their own presumption wish first to purify +themselves, are unwilling to be in need of His grace, and will +not suffer Him to be a God Who gives to everyone and takes +nothing in return. + +[Sidenote: Common Prayer] + +XI. All this has been said of prayer for personal needs, and of +prayer in general. But the prayer which really belongs to this +Commandment and is called a work of the Holy Day, is far better +and greater, and is to be made for all Christendom, for all the +need of all men, of foe and friend, especially for those who +belong to the parish or bishopric. + +Thus St. Paul commanded his disciple Timothy: "I exhort thee, +that thou see to it, that prayers and intercessions be made for +all men, for kings, and for all that are in authority, that we +may lead a quiet and peaceable life in all godliness and honesty. +For this is good and acceptable in the sight of God our Saviour." +[1 Tim. 2:1 ff.] For this reason Jeremiah, chapter xxix, +commanded the people of Israel to pray for the city and land of +Babylon, because in the peace thereof they should have peace. +[Jer. 29:7] And Baruch i: "Pray for the life of the king of +Babylon and for the life of his son, that we may live in peace +under their rule." [Bar. 1:21 f.] + +This common prayer is precious and the most powerful, [Isa. 56:7] +and it is for its sake that we come together. For this reason +also the Church is called a House of Prayer [Matt. 21:13], +because in it we are as a congregation with one accord to +consider our need and the needs of all men, present than before +God, and call upon Him for mercy. But this must be done with +heart-felt emotion and sincerity, so that we feel in our hearts +the need of all men, and that we pray with true empathy for them, +in true faith and confidence. Where such prayers are not made in +the mass, it were better to omit the mass. For what sense is +there in our coming together into a House of Prayer, which coming +together shows that we should make common prayer and petition for +the entire congregation, if we scatter these prayers, and so +distribute them that everyone prays only for himself, and no one +has regard for the other, nor concerns himself for another's +need? How can that prayer be of help, good, acceptable and a +common prayer, or a work of the Holy Day and of the assembled +congregation, which they make who make their own petty prayers, +one for this, the other for that, and have nothing but +self-seeking, selfish prayers, which God hates? + +XII. A suggestion of this common prayer has been retained from +ancient practice, when at the end of the sermon the Confession of +Sins is said and prayer is made on the pulpit for all +Christendom. But this should not be the end of the matter, as is +now the custom and fashion; it should be an exhortation to pray +throughout the entire mass for such need as the preacher makes us +feel; and in order that we may pray worthily, he first exhorts us +because of our sin, and thereby makes us humble. This should be +done as briefly as possible, that then the entire congregation +may confess their own sin and pray for every one with earnestness +and faith. + +[Sidenote: The Power of Common Prayer] + +Oh, if God granted that any congregation at all heard mass and +prayed in this way, so that a common earnest heart-cry of the +entire people would rise up to God, what immeasurable virtue and +help would result from such a prayer! What more terrible thing +could happen to all the evil spirits? What greater work could be +done on earth, whereby so many pious souls would be preserved, +so many sinners converted? + +For, indeed, the Christian Church on earth has no greater power +or work than such common prayer against everything that may +oppose it. This the evil spirit knows well, and therefore he does +all that he can to prevent such prayer. Gleefully he lets us go +on building churches, endowing many monastic houses, making +music, reading, singing, observing many masses, and multiplying +ceremonies beyond all measure. This does not grieve him, nay, he +helps us do it, that we may consider such things the very best, +and think that thereby we have done our whole duty. But in that +meanwhile this common, effectual and fruitful prayer perishes and +its omission is unnoticed because of such display, in this he has +what he seeks. For when prayer languishes, no one will take +anything from him, and no one will withstand him. But if he +noticed that wished to practise this prayer, even if it were +under a straw roof or in a pig-sty, he would indeed not endure +it, but would fear such a pig-sty far more than all the high, big +and beautiful churches, towers and bells in existence, if such +prayer be not in them. It is indeed not a question of the places +and buildings in which we assemble, but only of this +unconquerable prayer, that we pray it and bring it before God as +a truly common prayer. + +[Sidenote: Proof From the Scriptures] + +XIII. The power of this prayer we see in the fact that in olden +times Abraham prayed for the five cities, Sodom, Gomorrah, etc., +Genesis xviii [Gen. 18:32], and accomplished so much, that if +there had been ten righteous people in them, two in each city, +God would not have destroyed them. What then could many men do, +if they united in calling upon God earnestly and with sincere +confidence? + +St. James also says: "Dear brethren, pray for one another, that +ye may be saved. For the prayer of a righteous man availeth much, +a prayer that perseveres and does not cease" [Jas. 5:16 ff.] +(that is, which does not cease asking ever more and more, +although what it asks is not immediately granted, as some timid +men do). And as an example in this matter he sets before us +Elijah, the Prophet, "who was a man," he says, "as we are, and +prayed, that it might not rain; and it rained not by the space of +three years and months. And he prayed again, and it rained, and +everything became fruitful." There are many texts and examples in +the Scriptures which urge us to pray, only that it be done with +earnestness and faith. As David says, "The eyes of the Lord are +upon the righteous, and His ears are open unto their cry." [Ps. +33:18] Again, "The Lord is nigh unto all them that call upon Him, +to all that call upon Him in truth." [Ps. 145:18] Why does he +add, "call upon Him in truth"? Because that is not prayer nor +calling upon God when the mouth alone mumbles. + +[Sidenote: Thoughtless Prayer] + +What should God do, if you come along with your mouth, book or +_Paternoster_,[29] and think of nothing except that you may +finish the words and complete the number? So that if some one +were to ask you what it all was about, or what it was that you +prayed for, you yourself would not know; for you had not thought +of laying this or that matter before God or desiring it. Your +only reason for praying is that you are commanded to pray this +and so much, and this you intend to do in full. What wonder that +thunder and lightning frequently set churches on fire, because we +thus make of the House of Prayer a house of mockery, and call +that prayer in which we bring nothing before God and desire +nothing from Him. + +But we should do as they do who wish to ask a favor of great +princes. These do not plan merely to babble a certain number of +words, for the prince would think they mocked him, or were +insane; but they put their request very plainly, and present +their need earnestly, and then leave it to his mercy, in good +confidence that he will grant it. So we must deal with God of +definite things, namely, mention some present need, commend it to +His mercy and good-will, and not doubt that it is heard; for He +has promised to hear such prayer, which no earthly lord has done. + +[Sidenote: Earnest Prayer] + +XIV. We are masters in this form of prayer when suffer bodily +need; when we are sick we call here upon St. Christopher, there +upon St. Barbara[30]; we vow a pilgrimage to St. James[31], to +this place and to that; then we make earnest prayer, have a good +confidence and every good kind of prayer. But when we are in our +churches during mass, we stand like images of saints;[32] know +nothing to speak of or to lament; the beads rattle, the pages +rustle and the mouth babbles; and that is all there is to it. + +But if you ask what you shall speak of and lament in your prayer, +you can easily learn from the Ten Commandments and the Lord's +Prayer. Open your eyes and look into your life and the life of +all Christians, especially of the Spiritual estate, and you will +find how faith, hope, love, obedience, chastity and every virtue +languish, and all manner of heinous vices reign; what a lack +there is of good preachers and prelates; how only knaves, +children, fools and women rule. Then you will see that there were +need every hour without ceasing to pray everywhere with tears of +blood to God, Who is so terribly angry with men. And it is true +that it has never been more necessary to pray than at this time, +and it will be more so from now on to the end of the world. If +such terrible crimes do not move you to lament and complain, do +not permit yourself to be led astray by your rank, station, good +works at prayer: there is no Christian vein or trait in you, +however righteous you may be. But it has all been foretold, that +when God's anger is greatest and Christendom suffers the greatest +need, then petitioners and supplicants before God shall not be +found, as Isaiah says with tears, chapter lxiv: "Thou art angry +with us, and there is none that calleth upon Thy Name, that +stirreth up himself to take hold of Thee." [Isa. 64:7] Likewise, +Ezekiel xxii: "I sought for a man among them, that should make up +the hedge, and stand in the gap before me for the land, that I +should not destroy it; but I found none. Therefore have I poured +out Mine indignation upon them; I have consumed them with the +fire of My wrath." [Ezek. 22:30] With these words God indicates +how He wants us to withstand Him and turn away His anger from one +another [Ex. 32:11 ff.], as it is frequently written of the +Prophet Moses, that he restrained God, [Num. 14:13 ff., 21:7] +lest His anger should overwhelm the people of Israel. [Ps. +106:23] + +[Sidenote: The Indifference of Man] + +XV. But what will they do, who not only do not regard such +misfortune of Christendom, and do not pray against Men it, but +laugh at it, take pleasure in it, condemn, malign, sing and talk +of their neighbor's sin, and yet dare, unafraid and unashamed, go +to church, hear mass, say prayers, and regard themselves and are +regarded as pious Christians? These truly are in need that we +pray twice for them, if we pray once for those whom they condemn, +talk about and laugh at. That there would be such is also +prophesied by Luke the thief on Christ's left band, who +blasphemed Him in His suffering, weakness and need; [Luke 23:39, +35] also by all those who reviled Christ on the Cross, when they +should most of all have helped Him. + +O God, how blind, nay, how insane have we Christians become! When +will there be an end of wrath, O heavenly Father? That we mock at +the misfortune of Christendom, to pray for which we gather +together in Church and at the mass, that we blaspheme and condemn +men, this is the fruit of our mad materialism.[33] If the Turk +destroys cities, country and people, and ruins churches, we think +a great injury has been done Christendom. Then we complain, and +urge kings and princes to war. But when faith perishes, love +grows cold, God's Word is neglected, and all manner of sin +flourishes, then no one thinks of fighting, nay, pope, bishops, +priests and clergy, who ought to be generals, captains and +standard-bearers in this spiritual warfare against these +spiritual and many times worse Turks, these are themselves the +very princes and leaders of such Turks and of the devil host, +just as Judas was the leader of the Jews when they took Christ +[Luke 24:47]. It had to be an apostle, a bishop, a priest, one of +the number of the best, who began the work of slaying Christ. So +also must Christendom be laid waste by no others than those who +ought to protect it, and yet are so insane that they are ready to +eat up the Turk, and at home themselves set house and sheep-cote +on fire and let them burn up with the sheep and all other +contents, and none the less worry about the wolf in the woods. +Such are our times, and this is the reward we have earned by our +ingratitude toward the endless grace which Christ has won for us +freely with His precious blood, grievous labor and bitter death. + +[Sidenote: Prayer Better than Good Works] + +XVI. Lo! where are the idle ones, who do not know how to do good +works? Where are they who run to Rome, to St. James, hither and +thither? Take up this one single work of the mass, look on your +neighbor's sin and ruin, and have pity on him; let it grieve you, +tell it to God, and pray over it. Do the same for every other +need of Christendom, especially of the rulers, whom God, for the +intolerable punishment and torment of us all, allows to fall and +be misled so terribly. If you do this diligently, be assured you +are one of the best fighters and captains, not only against the +Turks, but also against the devils and the powers of hell. But if +you do it not, what would it help you though you performed all +the miracles of the saints, and murdered all the Turks, and yet +were found guilty of having disregarded your neighbor's need and +of having thereby sinned against love? For Christ at the last day +will not ask how much you have prayed, fasted, pilgrimaged, done +this or that yourself, but how much good you have done to others, +even the very least. [Matt. 25:40, 45] + +Now without doubt among the "least" are also those who are in sin +and spiritual poverty, captivity and need, of whom there are at +present far more than of those who suffer bodily need. Therefore +take heed: our own self-assumed good works lead us to and into +ourselves, that we seek only our own benefit and salvation; but +God's commandments drive us to our neighbor, that we may thereby +benefit others to their salvation. Just as Christ on the Cross +prayed not for Himself alone, but rather for us, when He said, +"Father, forgive them, for they know not what they do," [Luke +23:14] so we also must pray for one another. From which every man +may know that the slanderers, frivolous judges and despisers of +other people are a perverted, evil race, who do nothing else than +heap abuse on those for whom they ought to pray; in which vice no +one is sunk so deep as those very men who do many good works of +their own, and seem to men to be something extraordinary, and are +honored because of their beautiful, splendid life in manifold +good works. + +[Sidenote: The Lord's Day] + +XVII. Spiritually understood, this Commandment has a yet far +higher work, which embraces the whole nature of man. Here it must +be known that in Hebrew "Sabbath" means "rest," because on the +seventh day God rested and ceased from all His works, which He +had made. Genesis ii [Gen. 2:3]. Therefore He commanded also that +the seventh day should be kept holy and that we cease from our +works which we do the other six days. This Sabbath has now for us +been changed into the Sunday, and the other days are called +work-days; the Sunday is called rest-day or holiday or holy day. +And would to God that in Christendom there were no holiday except +the Sunday; that the festivals of Our Lady and of the Saints were +all transferred to Sunday; then would many evil vices be done +away with through the labor of the work-days, and lands would not +be so drained and impoverished. But now we are plagued with many +holidays, to the destruction of souls, bodies and goods; of which +matter much might be said. + +This rest or ceasing from labors is of two kinds, bodily and +spiritual. For this reason this Commandment is also to be +understood in two ways. + +[Sidenote: The Rest of the Body] + +The bodily rest is that of which we have spoken above, namely, +that we omit our business and work, in order that we may gather +in the church, see mass, hear God's Word and make common prayer. +This rest is indeed bodily and in Christendom no longer commanded +by God, as the Apostle says, Colossians ii, "Let no man obligate +you to any holiday whatever" [Col. 2:16]--for they were of old a +figure, but now the truth has been fulfilled, so that all days +are holy days, as Isaiah says, chapter lxvi, "One holy day shall +it follow the other" [Is. 66:23]; on the other hand, all days are +workdays. Yet it is a necessity and ordained by the Church for +the sake of the imperfect laity and working people, that they +also may be able to come to hear God's Word. For, as we see, the +priests and clergy celebrate mass every day, pray at all hours +and train themselves in God's Word by study, reading and hearing. +For this reason also they are freed from work before others, +supported by tithes and have holy-day every day, and every day do +the works of the holy-day, and have no work-day, but for them one +day is as the other. And if we were all perfect, and knew the +Gospel, we might work every day if we wished, or rest if we +could. For a day of rest is at present not necessary nor +commanded except only for the teaching of God's Word and prayer. + +[Sidenote: The Rest of the Soul] + +The spiritual rest, which God particularly intends in this +Commandment, is this: that we not only cease from our labor and +trade, but much more, that we let God alone work in us and that +we do nothing of our own with all our powers. But how is this +done? In this way: Man, corrupted by sin, has much wicked love +and inclination toward all sins, as the Scriptures say, Genesis +viii, "Man's heart and senses incline always to the evil," [Gen. +8:21] that is, to pride, disobedience, anger, hatred, +covetousness, unchastity, etc., and _summa summarum_, in all that +he does and leaves undone, he seeks his own profit, will and +honor rather than God's and his neighbor's. Therefore all his +works, all his words, all his thoughts, all his life are evil and +not godly. + +Now if God is to work and to live in him, all this vice and +wickedness must be choked and up-rooted, so that there may be +rest and a cessation of all our works, thoughts and life, and +that henceforth (as St. Paul says, Galatians ii. [Gal. 2:20]) it +may be no longer we who live, but Christ Who lives, works and +speaks in us. This is not accomplished with comfortable, pleasant +days, but here, we must hurt our nature and let it be hurt. [Gal. +5:17] Here begins the strife between the spirit and the flesh; +here the spirit resists anger, lust, pride, while the flesh wants +to be in pleasure, honor and comfort. Of this St. Paul says, +Galatians v, "They that are our Lord Christ's have crucified the +flesh with its affections and lusts." [Gal. 5:24] Then follow the +good works,--fasting, watching, labor, of which some say and +write so much, although they know neither the source nor the +purpose of these good works. Therefore we will now also speak of +them. + +[Sidenote: The Two Means to the Rest of the Soul] + +XVIII. This rest, namely, that our work cease and God alone work +in us, is accomplished in two ways. First, through our own +effort, secondly, through the effort or urging of others. + +Our own effort is to be so made and ordered that, in the first +place, when we see our flesh, senses, will and thoughts tempting +us, we resist them and do not heed them, as the Wise Man says: +"Follow not thine own desires." [Sir. 18:30] And Moses, +Deuteronomy xii: "Thou shalt not do what is right in thine own +eyes." [Deut. 12:8] + +Here a man must make daily use of those prayers which David +prays: "Lord, lead me in Thy path, and let me not walk in my own +ways," [Ps. 110:35, 37] and many like prayers, which are all +summed up in the prayer, "Thy kingdom come." For the desires are +so many, so various, and besides at times so nimble, so subtle +and specious, through the suggestions of the evil one, that it is +not possible for a man to control himself in his own ways. He +must let hands and feet go, commend himself to God's governance, +and entrust nothing to his reason, as Jeremiah says, "O Lord, I +know that the way of man is not in his own power." [Jer. 10:26] +We see proof of this, when the children of Israel went out of +Egypt through the Wilderness, where there was no way, no food, no +drink, no help. Therefore God went before them, by day in a +bright cloud, by night in a fiery pillar [Ex. 13:21; 16:4 f.], +fed them with manna from heaven, and kept their garments and +shoes that they waxed not old [Deut. 29:5 f.], as we read in the +Books of Moses. For this reason we pray: "Thy kingdom come, that +Thou rule us, and not we ourselves," for there is nothing more +perilous in us than our reason and will--And this is the first +and highest work of God in us and the best training, that we +cease from our works, that we let our reason and will be idle, +that we rest and commend ourselves to God in all things, +especially when they seem to be spiritual and good. + +[Sidenote: Fasting] + +XIX. After this comes the discipline of the flesh, to kill its +gross, evil lust, to give it rest and relief. This we must kill +and quiet with fasting, watching and labor, and from this we +learn how much and why we shall fast, watch and labor. + +There are, alas! many blind men, who practise their castigation, +whether it be fasting, watching or labor, only because they think +these are good works, intending by them to gain much merit. Far +blinder still are they who measure their fasting not only by the +quantity or duration, as these do, but also by the nature of the +food, thinking that it is of far greater worth if they do not eat +meat, eggs or butter. Beyond these are those who fast according +to the saints, and according to the days; one fasting on +Wednesday, another on Saturday, another on St. Barbara's day, +another on St. Sebastian's day,[34] and so on. These all seek in +their fasting nothing beyond the work itself: when they have +performed that, they think they have done a good work. I will +here say nothing of the fact that some fast in such a way that +they none the less drink themselves full; some fast by eating +fish and other foods so lavishly that they would come much nearer +to fasting if they ate meat, eggs and butter, and by so doing +would obtain far better results from their fasting. For such +fasting is not fasting, but a mockery of fasting and of God. + +Therefore I allow everyone to choose his day, food and quantity +for fasting, as he will, on condition that he do not stop with +that, but have regard to his flesh; let him put upon it fasting, +watching and labor according to its lust and wantonness, and no +more, although pope, Church, bishop, father-confessor or any one +else whosoever have commanded it. For no one should measure and +regulate fasting, watching and labor according to the character +or quantity of the food, or according to the days, but according +to the withdrawal or approach of the lust and wantonness of the +flesh, for the sake of which alone the fasting, watching and +labor is ordained, that is, to kill and to subdue them. If it +were not for this lust, eating were as meritorious as fasting, +sleeping as watching, idleness as labor, and each were as good as +the other without all distinction. + +[Sidenote: The Limitation of Fasting] + +XX. Now, if some one should find that more wantonness arose in +his flesh from eating fish than from eating eggs and meat, let +him eat meat and not fish. Again, if he find that his head +becomes confused and crazed or his body and stomach injured +through fasting, or that it is not needful to kill the wantonness +of his flesh, he shall let fasting alone entirely, and eat, +sleep, be idle as is necessary for his health, regardless whether +it be against the command of the Church, or the rules of monastic +orders: for no commandment of the Church, no law of an order can +make fasting, watching and labor of more value than it has in +serving to repress or to kill the flesh and its lusts. Where men +go beyond this, and the fasting, eating, sleeping, watching are +practised beyond the strength of the body, and more than is +necessary to the killing of the lust, so that through it the +natural strength is ruined and the head is racked; then let no +one imagine that he has done good works, or excuse himself by +citing the commandment of the Church or the law of his order. He +will be regarded as a man who takes no care of himself, and, as +far as in him lies, has become his own murderer. + +For the body is not given us that we should kill its natural life +or work, but only that we kill its wantonness; unless its +wantonness were so strong and great that we could not +sufficiently resist it without ruin and harm to the natural life. +For, as has been said, in the practice of fasting, watching and +labor, we are not to look upon the works in themselves, not on +the days, not on the number, not on the food, but only on the +wanton and lustful Adam, that through them he may be cured of his +evil appetite. + +[Sidenote: Foolish Fasting and Foolish Neglect of Fasting] + +XXI. From this we can judge how wisely or foolishly some women +act when they are with child, and how the sick are to be treated. +For the foolish women cling so firmly to their fasting that they +run the risk of great danger to the fruit of their womb and to +themselves, rather than not to fast when the others fast. They +make a matter of conscience where there is none, and where there +is matter of conscience they make none. This is all the fault of +the preachers, because they continually prate of fasting, and +never point out its true use, limit, fruit, cause and purpose. +So also the sick should be allowed to eat and to drink every day +whatever they wish. In brief, where the wantonness of the flesh +ceases, there every reason for fasting, watching, laboring, +eating this or that, has already ceased, and there no longer is +any binding commandment at all. + +But then care must be taken, lest out of this freedom there grow +a lazy indifference about killing the wantonness of the flesh; +for the roguish Adam is exceedingly tricky in looking for +permission for himself, and in pleading the ruin of the body or +of the mind; so some men jump right in and say it is neither +necessary nor commanded to fast or to mortify the flesh, and are +ready to eat this and that without fear, just as if they had for +a long time had much experience of fasting, although they have +never tried it. + +No less are we to guard against offending those who, not +sufficiently informed, regard it a great sin if we do not fast or +eat as they do. These we must kindly instruct, and not haughtily +despise, nor eat this or that in despite of them, but we must +tell them the reason why it is right to do so, and thus gradually +lead them to a correct understanding. But if they are stubborn +and will not listen, we must let them alone, and do as we know it +is right to do. + +[Sidenote: Suffering] + +XXII. The second form of discipline which we receive at the hands +of others, is when men or devils cause us suffering, as when our +property is taken, our body sick, and our honor taken away; and +everything that may move us to anger, impatience and unrest. For +God's work rules in us according to His wisdom, not according to +our wisdom, according to His purity and chastity, not according +to the wantonness of our flesh; for God's work is wisdom and +purity, our work is foolishness and impurity, and these shall +rest: so in like manner it should rule in us according to His +peace, not our anger, impatience and lack of peace. For peace too +is God's work, impatience is the work of our flesh; this shall +rest and be dead, that we thus in every way keep a spiritual +holiday, let our works stand idle, and let God work in us. + +Therefore in order to kill our works and the Adam in us, God +heaps many temptations upon us, which move us to anger, many +sufferings, which rouse us to impatience, and last of all death +and the world's abuse; whereby He seeks nothing else than that He +may drive out anger, impatience and lack of peace, and attain to +His work, that is, to peace, in us. Thus says Isaiah xxviii, "He +does the work of another that He may come to His own work." [Is. +28:21] What does this mean? He sends us suffering and trouble +that He may teach us to have patience and peace; He bids us die +that He may make us live, until a man, thoroughly trained, +becomes so peaceful and quiet that he is not disturbed, whether +it go well or ill with him, whether he die or live, be honored or +dishonored. There God Himself dwells alone, and there are no +works of men. This is rightly keeping and hallowing the day of +rest; then a man does not guide himself, then he desires nothing +for himself, then nothing troubles him; but God Himself leads +him, there is naught but godly pleasure, joy and peace with all +other works and virtues. + +[Sidenote: The Holiness of Adversity] + +XXIII. These works He considers so great that He commands us not +only to keep the day of rest, but also to hallow it or regard it +as holy, whereby He declares that there are no more precious +things than suffering, dying, and all manner of misfortune.[35] +For they are holy and sanctify a man from his works to God's +works, just as a church is consecrated from natural works to the +worship of God. Therefore a man shall also recognise them as +holy things, be glad and thank God when they come upon him. For +when they come they make him holy, so that he fulfils this +Commandment and is saved, redeemed from all his sinful works. +Thus says David: "Precious in the sight of the Lord is the death +of His saints." [Ps. 116:15] + +In order to strengthen us thereto He has not only commanded us to +keep such a rest (for nature is very unwilling to die and to +suffer, and it is a bitter day of rest for it to cease from its +works and be dead); but He has also comforted us in the +Scriptures with many words and told us, Psalm xci, "I will be +with him in all his trouble, and will deliver him." [Ps. 91:15] +Likewise Psalm xxxiv: "The Lord is nigh unto all them that +suffer, and will help them." [Ps. 34:18] + +As if this were not enough, He has given us a powerful, strong +example of it, His only, dear Son, Jesus Christ, our Lord, who on +the Sabbath lay in the tomb the entire day of rest, free from all +His works, and was the first to fulfil this Commandment, although +He needed it not for Himself, but only for our comfort, that we +also in all suffering and death should be quiet and have peace. +Since, as Christ was raised up after His rest and henceforth +lives only in God and God in Him, so also shall we by the death +of our Adam, which is perfectly accomplished only through natural +death and burial, be lifted up into God, that God may live and +work in us forever. Lo! these are the three parts of man: reason, +desire, aversion; in which all his works are done. These, +therefore, must be slain by these three exercises, God's +governance, our self-mortification, the hurt done to us by +others; and so they must spiritually rest before God, and give +Him room for His works. + +[Sidenote: The Circle of the Three Commandments] + +XXIV. But such works are to be done and such sufferings to be +endured in faith and in sure confidence of God's favor, in order +that, as has been said,[36] all works remain in the First +Commandment and in faith, and that faith, for the sake of which +all other commandments and works are ordained, exercise and +strengthen itself in them. See, therefore, what a pretty, golden +ring these three Commandments and their works naturally form, and +how from the First Commandment and faith the Second flows on to +the Third, and the Third in turn drives through the Second up +into the First. For the first work is to believe, to have a good +heart and confidence toward God. From this Sows the second good +work, to praise God's Name, to confess His grace, to give all +honor to Him alone. Then follows the third, to worship by +praying, hearing God's Word, thinking of and considering God's +benefits, and in addition chastising one's self, and keeping the +body under. + +But when the evil spirit perceives such faith, such honoring of +God and such worship, he rages and stirs up persecution, attacks +body, goods, honor and life, brings upon us sickness, poverty, +shame and death, which God so permits and ordains. See, here +begins the second work, or the second rest of the Third +Commandment; by this faith is very greatly tried, even as gold in +the fire. [Ecclus. 2:5] For it is a great thing to retain a sure +confidence in God, although He sends us death, shame, sickness, +poverty; [1 Pet. 4:12] and in this cruel form of wrath to regard +Him as our all-gracious Father, as must be done in this work of +the Third Commandment. Here suffering contains faith, that it +must call upon God's Name and praise it in such suffering, and so +it comes through the Third Commandment into the Second again; and +through that very calling on the Name of God and praise, faith +grows, and becomes conscious of itself, and so strengthens +itself, through the two works of the Third and of the Second +Commandment. Thus faith goes out into the works and through the +works comes to itself again; just as the sun goes forth into its +setting and comes again unto its rising. [Ps. 19:6] For this +reason the Scriptures associate the day with peaceful living in +works, the night with passive living in adversity, and faith +lives and works, goes out and comes in, in both, as Christ says, +John ix. [John 9:4] + +[Sidenote: The Parallel with the Lord's Prayer] + +XXV. This order of good works we pray in the Lord's Prayer. The +first is this, that we say: "Our Father, Who art in heaven"; +these are the words of the first work of faith, which, according +to the First Commandment, does not doubt that it has a gracious +Father in heaven. The second: "Hallowed be Thy Name," in which +faith asks that God's Name, praise and honor be glorified, and +calls upon it in every need, as the Second Commandment says. The +third: "Thy kingdom come," in which we pray for the true Sabbath +and rest, peaceful cessation of our works, that God's work alone +be done in us, and so God rule in us as in His own kingdom, as He +says, Luke xvii, "Behold, God's kingdom is nowhere else except +within you." [Luke 17:21] The fourth petition is "Thy will be +done"; in which we pray that we may keep and have the Seven +Commandments of the Second Table, in which faith is exercised +toward our neighbor; just as in the first three it is exercised +in works toward God alone. And these are the petitions in which +stands the word "Thou, Thy, Thy, Thy," because they seek only +what belongs to God; all the others say "our, us, our," etc.; for +in them we pray for our goods and blessedness. + +Let this, then, suffice as a plain, hasty explanation of the +First Table of Moses, pointing out to simple folk what are the +highest of good works. + +[Sidenote: Second Table] + +_The Second Table follows._ + +[Sidenote: The Fourth Commandment] + +_"Thou shalt honor thy father and thy mother."_ + +From this Commandment we learn that after the excellent works of +the first three Commandments there are no better works than to +obey and serve all those who are set over us as superiors. For +this reason also disobedience is a greater sin than murder, +unchastity, theft and dishonesty, and all that these may include. +For we can in no better way learn how to distinguish between +greater and lesser sins than by noting the order of the +Commandments of God, although there are distinctions also within +the works of each Commandment. For who does not know that to +curse is a greater sin than to be angry, to strike than to curse, +to strike father and mother more than to strike any one else? +Thus these seven Commandments teach us how we are to exercise +ourselves in good works toward men, and first of all toward our +superiors. + +[Sidenote: Obedience and Honor to Parents] + +The first work is that we honor our own father and mother. And +this honor consists not only in respectful demeanor, but in this: +that we obey them, look up to, esteem and heed their words and +example, accept what they say, keep silent and endure their +treatment of us, so long as it is not contrary to the first three +Commandments; in addition, when they need it, that we provide +them with food, clothing and shelter. For not for nothing has He +said: "Thou shalt honor them"; He does not say: "Thou shalt love +them," although this also must be done. But honor is higher than +mere love and includes a certain fear, which unites with love, +and causes a man to fear offending them more than he fears the +punishment. Just as there is fear in the honor we pay a +sanctuary, and yet we do not flee from it as from a punishment, +but draw near to it all the more. Such a fear mingled with love +is the true honor; the other fear without any love is that which +we have toward things which we despise or flee from, as we fear +the hangman or punishment. There is no honor in that, for it is a +fear without all love, nay, fear that has with it hatred and +enmity. Of this we have a proverb of St. Jerome: What we fear, +that we also hate. With such a fear God does not wish to be +feared or honored, nor to have us honor our parents; but with the +first, which is mingled with love and confidence. + +[Sidenote: Despising of Parents] + +II. This work appears easy, but few regard it aright. For where +the parents are truly pious and love their children not according +to the flesh, but (as they ought) instruct and direct them by +words and works to serve God according to the first three +Commandments, there the child's own will is constantly broken, +and it must do, leave undone, and suffer what its nature would +most gladly do otherwise; and thereby it finds occasion to +despise its parents, to murmur against them, or to do worse +things. There love and fear depart, unless they have God's grace. +In like manner, when they punish and chastise, as they ought (at +times even unjustly, which, however, does not harm the soul's +salvation), our evil nature resents the correction. Beside all +this, there are some so wicked that they are ashamed of their +patents because of poverty, lowly birth, deformity or dishonor, +and allow these things to influence them more than the high +Commandment of God, Who is above all things, and has with +benevolent intent given them such parents, to exercise and try +them in His Commandment. But the matter becomes still worse when +the child has children of its own; then love descends to them, +and detracts very much from the love and honor toward the +parents. + +But what is said and commanded of parents must also be understood +of those who, when the parents are dead or absent, take their +place, such as relatives, god-parents, sponsors, temporal lords +and spiritual fathers. For every one must be ruled and be subject +to other men. Wherefore we here see again how many good works are +taught in this Commandment, since in it all our life is made +subject to other men. Hence it comes that obedience is so highly +praised and all virtue and good works are included in it. + +[Sidenote: Love without Fear] + +III. There is another dishonoring of parents, much more dangerous +and subtle than this first, which adorns itself and passes for a +real honor; that is, when a child has its own way, and the +parents through natural love allow it. Here there is indeed +mutual honor, here there is mutual love, and on all sides it is a +precious thing, parents and child take mutual pleasure in one +another. + +This plague is so common that instances of the first form of +dishonoring[37] are very seldom seen. This is due to the fact +that the parents are blinded, and neither know nor honor God +according to the first three Commandments; hence also they cannot +see what the children lack, and how they ought to teach and train +them. For this reason they train them for worldly honors, +pleasure and possessions, that they may by all means please men +and reach high positions: this the children like, and they obey +very gladly without gainsaying. + +Thus God's Commandment secretly comes to naught while all seems +good, and that is fulfilled which is written in the Prophets +Isaiah and Jeremiah, that the children are destroyed by their own +parents [Is. 57:5, Jer. 7:31; 32:35], and they do like the king +Manasseh, who sacrificed his own son to the idol Moloch and +burned him, II. Kings xxi [2 Kings 21:6]. What else is it but to +sacrifice one's own child to the idol and to burn it, when +parents train their children more in the way of the world than in +the way of God? let them go their way, and be burned up in +worldly pleasure, love, enjoyment, possessions and honor, but let +God's love and honor and the desire of eternal blessings be +quenched in them? + +O how perilous it is to be a father or a mother, where flesh and +blood are supreme! For, truly, the knowledge and fulfilment of +the first three and the last six Commandments depends altogether +upon this Commandment; since parents are commanded to teach them +to their children, as Psalm lxxviii. says, "How strictly has He +commanded our fathers, that they should make known God's +Commandments to their children, that the generation to come might +know them and declare them to their children's children." [Ps. +78:5] This also is the reason why God bids us honor our parents, +that is, to love them with fear; for that other love is without +fear, therefore it is more dishonor than honor. + +Now see whether every one does not have good works enough to do, +whether he be father or child. But we blind men leave this +untouched, and seek all sorts of other works which are not +commanded. + +[Sidenote: The Folly of Parents] + +IV. Now where parents are foolish and train their children after +the fashion of the world, the children are in no way to obey +them; for God, according to the first three Commandments, is to +be more highly regarded than the parents [Acts 5:29]. But +training after the fashion of the world I call it, when they +teach them to seek no more than pleasure, honor and possessions +of this world or its power. + +To wear decent clothes and to seek an honest living is a +necessity, and not sin. Yet the heart of a child must be taught +to be sorry that this miserable earthly life cannot well be +lived, or even begun, without the striving after more adornment +and more possessions than are necessary for the protection of the +body against cold and for nourishment. Thus the child must be +taught to grieve that, without its own will, it must do the +world's will and play the fool with the rest of men, and endure +such evil for the sake of something better and to avoid something +worse. So Queen Esther wore her royal crown, and yet said to God, +Esther xiv, "Thou knowest, that the sign of my high estate, which +is upon my head, has never yet delighted me, and I abhor it as a +menstruous rag, and never wear it when I am by myself, but when I +must do it and go before the people." [Beth. 14:16 Vulgate] The +heart that is so minded wears adornment without peril; for it +wears and does not wear, dances and does not dance, lives well +and does not live well. And these are the secret souls, hidden +brides of Christ, but they are rare; for it is hard not to +delight in great adornment and parade. Thus St. Cecilia[38] wore +golden clothes at the command of her parents, but within against +her body she wore a garment of hair. + +Here some men say: "How then could I bring my children into +society, and marry them honorably? I must make some display." +Tell me, are not these the words of a heart which despairs of +God, and trusts more on its own providing than on God's care? +Whereas St. Peter teaches and says, I. Peter v, "Cast all your +care upon Him, and be certain that He cares for you." [1 Pet. +5:7] It is a sign that they have never yet thanked God for their +children, have never yet rightly prayed for them, have never yet +commended them to Him; otherwise they would know and have +experienced that they ought to ask God also for the marriage +dower of their children, and await it from Him. Therefore also He +permits them to go their way, with cares and worries, and yet +succeed poorly. + +[Sidenote: Training Children a Good Work] + +V. Thus it is true, as men say, that parents, although they had +nothing else to do, could attain salvation by training their own +children; if they rightly train them to God's service, they will +indeed have both hands full of good works to do. For what else +are here the hungry, thirsty, naked, imprisoned, sick, strangers, +[Matt 25:35] than the souls of your own children? with whom God +makes of your house a hospital, and sets you over them as chief +nurse, to wait on them, to give them good words and works as meat +and drink, that they may learn to trust, believe and fear God, +and to place their hope on Him, to honor His Name, not to swear +nor curse, to mortify themselves by praying, fasting, watching, +working, to attend worship and to hear God's Word, and to keep +the Sabbath, that they may learn to despise temporal things, to +bear misfortune calmly, and not to fear death nor to love this +life. + +See, what great lessons are these, how many good works you have +before you in your home, with your child, that needs all these +things like a hungry, thirsty, naked, poor, imprisoned, sick +soul. O what a blessed marriage and home were that where such +parents were to be found! Truly it would be a real Church, a +chosen cloister, yea, a paradise. Of such says Psalm cxxviii: +"Blessed are they that fear God, and walk in His Commandments; +thou shalt eat of the labor of thine hands; therefore thou shalt +be happy, and it shall be well with thee. Thy wife shall be as a +fruitful vine in thine house, and thy children shall be as the +young scions of laden olive trees about thy table. Behold, thus +shall the man be blessed, that feareth the Lord," [Ps. 128:1-4] +etc. Where are such parents? Where are they that ask after good +works? Here none wishes to come. Why? God has commanded it; the +devil, flesh and blood pull away from it; it makes no show, +therefore it counts for nothing. Here this husband runs to St. +James, that wife vows a pilgrimage to Our Lady; no one vows that +he will properly govern and teach himself and his child to the +honor of God; he leaves behind those whom God has commanded him +to keep in body and soul, and would serve God in some other +place, which has not been commanded him. Such perversity no +bishop forbids, no preacher corrects; nay, for covetousness' sake +they confirm it and daily only invent more pilgrimages, +elevations of saints,[39] indulgence-fairs. God have pity on +such blindness. + +[Sidenote: Neglect of Children a Cause for Condemnation] + +VI. On the other hand, parents cannot earn eternal punishment in +any way more easily than by neglecting their own children in +their own home, and not teaching them the things which have been +spoken of above. Of what help is it, that they kill themselves +with fasting, praying, making pilgrimages, and do all manner of +good works? God will, after all, not ask them about these things +at their death and in the day of judgment, but will require of +them the children whom He entrusted to them. This is shown by +that word of Christ, Luke xxiii, "Ye daughters of Jerusalem, weep +not for me, but for yourselves and for your children. The days +are coming, in which they shall say; Blessed are the wombs that +never bare, and the paps which never gave suck." [Luke 23:28 f.] +Why shall they lament, except because all their condemnation +comes from their own children? If they had not had children, +perhaps they might have been saved. Truly, these words ought to +open the eyes of parents, that they may have regard to the souls +of their children, so that the poor children be not deceived by +their false, fleshly love, as if they had rightly honored their +parents when they are not angry with them, or are obedient in +worldly matters, by which their self-will is strengthened; +although the Commandment places the parents in honor for the very +purpose that the self-will of the children may be broken, and +that the children may become humble and meek. + +Just as it has been said of the other Commandments, that they are +to be fulfilled in the chief work,[40] so here too let no one +suppose that the training and teaching of his children is +sufficient of itself, except it be done in confidence of divine +favor, so that a man doubt not that he is well-pleasing to God in +his works, and that he let such works be nothing else than an +exhortation and exercise of his faith, that he trust God and look +to Him for blessings and a gracious will; without which faith no +work lives, or is good and acceptable; for many heathen have +trained their children beautifully, but it is all lost, because +of their unbelief. + +[Sidenote: Obedience to the Church] + +VII. The second work of this Commandment is to honor and obey the +spiritual mother, the holy Christian Church, the spiritual power, +so that we conform to what she commands, forbids, appoints, +orders, binds and looses, and honor, fear and love the spiritual +authority as we honor, love and fear our natural parents, and +yield to it in all things which are not contrary to the first +three Commandments. + +[Sidenote: The Neglected Duty of the Church] + +Now with regard to this work, things are almost worse than with +regard to the first. The spiritual authority should punish sin +with the ban and with laws, and constrain its spiritual children +to be good, in order that they might have reason to do this work +and to exercise themselves in obeying and honoring it. Such zeal +one does not see now; they act toward their subjects like the +mothers who forsake their children and run after their lovers, as +Hosea ii. [Hos. 2:5] says; they do not preach, they do not teach, +they do not hinder, they do not punish, and there is no spiritual +government at all left in Christendom. + +What can I say of this work? A few fast-days and feast-days are +left, and these had better be done away with. But no one gives +this a thought, and there is nothing left except the ban for +debt, and this should not be. But spiritual authority should +look to it, that adultery, unchastity, usury, gluttony, worldly +show, excessive adornment, and such like open sin and shame might +be most severely punished and corrected; and they should properly +manage the endowments, monastic houses, parishes and schools, and +earnestly maintain worship in them, provide for the young people, +boys and girls, in schools and cloisters, with learned, pious men +as teachers, that they might all be well trained, and so the +older people give a good example and Christendom be filled and +adorned with fine young people. So St. Paul teaches his disciple +Titus, that he should rightly instruct and govern all classes, +young and old, men and women. [Tit. 2:1-10] But now he goes to +school who wishes; he is taught who governs and teaches himself; +nay, it has, alas! come to such a pass that the places where good +should be taught have become schools of knavery, and no one at +all takes thought for the wild youth. + +[Sidenote: The Worldliness of the Church] + +VIII. If the above order prevailed, one could say how honor and +obedience should be given to the spiritual authority. But now the +case is like that of the natural parents who let their children +do as they please; at present the spiritual authority threatens, +dispenses, takes money, and pardons more than it has power to +pardon. I will here refrain from saying more; we see more of it +than is good; greed holds the reins, and just what should be +forbidden is taught; and it is clearly seen that the spiritual +estate is in all things more worldly than the worldly estate +itself. Meanwhile Christendom must be ruined, and this +Commandment perish. + +If there were a bishop who would zealously provide for all these +classes, supervise, make vitiations and be faithful as he ought, +truly, one city would be too much for him. For in the time of +the Apostles, when Christendom was at its best estate, each city +had a bishop, although the smallest part of the inhabitants were +Christians. How may things go when one bishop wants to have so +much, another so much, this one the whole world, that one the +fourth of it. + +It is time that we pray God for mercy. Of spiritual power we have +much; but of spiritual government nothing or little. Meanwhile +may he help who can, that endowments, monastic houses, parishes +and schools be well established and managed; and it would also be +one of the works of the spiritual authority that it lessen the +number of endowments, monastic houses and schools, where they +cannot be cared for. It is much better that there be no monastic +house or endowment than that there be evil government in them, +whereby God is the more provoked to anger.[41] + +[Sidenote: Abuses in the Church] + +IX. Since, then, the authorities so entirely neglect their work, +and are perverted, it must assuredly follow that they misuse +their power, and undertake other and evil works, just as parents +do when they give some command contrary to God. Here we must be +wise; for the Apostle has said, that those times shall be +perilous in which such authorities shall rule. [1 Tim. 4:1 ff.] +For it seems as if we resisted their power if we do not do and +leave undone all that they prescribe. [2 Tim. 3:1 ff.] Therefore +we must take hold of the first three Commandments and the First +Table, and be certain that no man, neither bishop, nor pope, nor +angel, may command or determine anything that is contrary to or +hinders these three Commandments, or does not help them; and if +they attempt such things, it is not valid and amounts to nothing; +and we also sin if we follow and obey, or even tolerate such +acts. + +From this it is easy to understand that the commands of fasting +do not include the sick, the pregnant women, or those who for +other reasons cannot fast without injury. And, to rise higher, +in our time nothing comes from Rome but a fair of spiritual +wares, which are openly and shamelessly bought and sold, +indulgences, parishes, monastic houses, bishoprics, provostships, +benefices, and every thing that has ever been founded to God's +service far and wide; whereby not only is all money and wealth of +the world drawn and driven to Rome (for this would be the +smallest harm), but the parishes, bishoprics and prelacies are +torn to pieces, deserted, laid waste, and so the people are +neglected, God's Word and God's Name and honor come to naught, +and faith is destroyed, so that at last such institutions and +offices fall into the hands not only of unlearned and unfit men, +but the greater part into the hands of the Romans, the greatest +villains in the world. Thus what has been founded for God's +service, for the instruction, government and improvement of the +people, must now serve the stable-boys, mule-drivers, yea, not to +use plainer language, Roman whores and knaves; yet we have no +more thanks than that they mock us for it as fools. + +[Sidenote: The Duty of Resisting Abuses in the Church] + +X. If then such unbearable abuses are all carried on in the Name +of God and St. Peter, just as if God's Name and the spiritual +power were instituted to blaspheme God's honor, to destroy +Christendom, body and soul: we are indeed in duty bound to resist +in a proper way as much as we can. And here we must do like pious +children whose parents have become insane, and first see by what +right that which has been founded for God's service in our lands, +or has been ordained to provide for our children, must be allowed +to do its work in Rome, and to lapse here, where it ought to +serve. How can we be so foolish? + +Since then bishops and spiritual prelates stand idle in this +matter, offer no opposition or are afraid, and thus allow +Christendom to perish, it is our duty first of all humbly to call +upon God for help to prevent this thing, then to put our hand to +work to the same end, send the courtesans[42] and those who bear +letters from Rome about their business, in a reasonable, gentle +way inform them that, if they wish to care for their parishes +properly, they shall live in them and improve the people by +preaching or by good example; or if not, and they do live in Rome +or elsewhere, lay waste and debauch the churches, then let the +pope feed them, whom they serve. It is not fitting that we +support the pope's servants, his people, yes, his knaves and +whores, to the destruction and injury of our souls. + +Lo! these are the true Turks, whom the kings, princes and the +nobility ought to attack first: not seeking thereby their own +benefit, but only the improvement of Christendom, and the +prevention of the blasphemy and disgracing of the divine Name; +and so to deal with the clergy as with a father who has lost his +sense and wits; who, if one did not restrain him and resist him +(although with all humility and honor), might destroy child, heir +and everybody. Thus we are to honor Roman authority as our +highest father; and yet, since they have gone mad and lost their +senses, not allow them to do what they attempt, lest Christendom +be destroyed thereby. + +[Sidenote: The Hopelessness of General Councils] + +XI. Some think, this should be referred to a General Council. To +this I say: No! For we have had many councils in which this has +been proposed, namely, at Constance, Basel and the last Roman +Council;[43] but nothing has been accomplished, and things have +grown ever worse. Moreover, such councils are entirely useless, +since Roman wisdom has contrived the device that the kings and +princes must beforehand take an oath to let the Romans remain +what they are and keep what they have, and so has put up a bar to +ward off all reformation, to retain protection and liberty for +all their knavery, although this oath is demanded, forced and +taken contrary to God and the law, and by it the doors are locked +against the Holy Spirit, Who should rule the councils.[44] But +this would be the best, and also the only remedy remaining, if +kings, princes, nobility, cities and communities themselves began +and opened a way for reformation, so that the bishops and clergy, +who now are afraid, would have reason to follow. For here +nothing else shall and must be considered except God's first +three Commandments, against which neither Rome, nor heaven nor +earth can command or forbid anything. And the ban or threatening +with which they think they can prevent this, amounts to nothing; +just as it amounts to nothing if an insane father severely +threatens the son who restrains him or locks him up.[45] + +[Sidenote: Obedience to the Temporal Authorities] + +XII. The third work of this Commandment is to obey the temporal +authority, as Paul teaches, Romans xiii [Rom. 13:1], and Titus +iii [Tit. 3:1], and St. Peter, I. Peter ii [1 Pet. 2:14 f.]: +"Submit yourselves to the king as supreme, and to the princes as +his ambassadors, and to all the ordinances of the worldly power." +But it is the work of the temporal power to protect its subjects, +and to punish thievery, robbery, and adultery, as St. Paul says, +Romans xiii: "It beareth not the sword in vain; it serves God +with it, to the terror of evil doers, and to the protection of +the good." [Rom. 13:4] + +Here men sin in two ways. First, if they lie to the government, +deceive it, and are disloyal, neither obey nor do as it has +ordered and commanded, whether with their bodies or their +possessions. For even if the government does injustice, as the +King of Babylon did to the people of Israel, yet God would have +it obeyed, without treachery and deception. Secondly, when men +speak evil of the government and curse it, and when a man cannot +revenge himself and abuses the government with grumbling and evil +words, publicly or secretly. + +In all this we are to regard that which St. Peter bids us regard, +namely, that its power, whether it do right or wrong, cannot harm +the soul, but only the body and property; unless indeed it should +try openly to compel us to do wrong against God or men; [1 Pet. +2:19 ff.] as in former days when the magistrates were not yet +Christians, and as the Turk is now said to do. For to suffer +wrong destroys no one's soul, nay, it improves the soul, although +it inflicts loss upon the body and property; but to do wrong, +that destroys the soul, although it should gain all the world's +wealth. + +[Sidenote: Why Temporal Authority Dare not, though Spiritual +Authority Must, be Resisted] + +XIII. This also is the reason why there is not such great danger +in the temporal power as la the spiritual, when it does wrong. +For the temporal power can do no harm, since it has nothing to do +with preaching and faith and the first three Commandments. But +the spiritual power does harm not only when it does wrong, but +also when it neglects its duty and busies itself with other +things, even if they were better than the very best works of the +temporal power. Therefore, we must resist it when it does not do +right, and not resist the temporal power although it does wrong. +For the poor people believe and do as they see the spiritual +power believing and doing; if they are not set an example and are +not taught, then they also believe nothing and do nothing; since +this power is instituted for no other reason than to lead the +people in faith to God. All this is not found in the temporal +power; for it may do and leave undone what it will, my faith to +God still goes its way and works its works, because I need not +believe what it believes. + +Therefore, also, the temporal power is a very small thing in +God's sight, and far too slightly regarded by Him, that for its +sake, whether it do right or wrong, we should resist, become +disobedient and quarrel. On the other hand, the spiritual power +is an exceeding great blessing, and far too precious in His eyes, +that the very least of Christians should endure and keep silent, +if it departs a hair's breadth from its own duty, not to say when +it does the very opposite of its duty, as we now see it do every +day. + +[Sidenote: The Errors of Temporal Authority] + +XIV. In this power also there is much abuse. First, when it +follows the flatterers, which is a common and especially harmful +plague of this power, against which no one can sufficiently guard +and protect himself. Here it is led by the nose, and oppresses +the common people, becomes a government of the like of which a +heathen says: "The spider-webs catch the small flies, but the +mill-stones roll through." So the laws, ordinances and government +of one and the same authority hold the small men, and the great +are free; and where the prince is not himself so wise that he +needs nobody's advice, or has such a standing that they fear him, +there will and must be (unless God should do a special wonder) a +childish government. + +For this reason God has considered evil, unfit rulers the +greatest of plagues, as He threatens, Isaiah iii, "I will take +away from them every man of valor, and will give children to be +their princes and babes to rule over them." [Is. 3:2] Four +plagues God has named in Scripture, Ezekiel xiv. [Ezek. 14:13 +ff.] the first and slightest, which also David chose [2 Sam. +24:13 f.], is pestilence, the second is famine, the third is war, +the fourth is all manner of evil beasts, such as lions, wolves, +serpents, dragons; these are the wicked rulers. For where these +are, the land is destroyed, not only in body and property, as in +the others, but also in honor, discipline, virtue and the soul's +salvation. For pestilence and famine make people good and rich; +but war and wicked rulers bring to naught everything that has to +do with temporal and eternal. + +[Sidenote: Wisdom Needed in the Exercise of Authority] + +XV. A prince must also be very wise and not at all times +undertake to enforce his own will, although he may have the +authority and the very best cause. For it is a far nobler virtue +to endure wrong to one's authority than to risk property and +person, if it is advantageous to the subjects; since worldly +rights attach only to temporal goods. + +Hence, it is a very foolish saying: I have a right to it, +therefore I will take it by storm and keep it, although all sorts +of misfortune may come to others thereby. So we read of the +Emperor Octavianus,[46] that he did not wish to make war, however +just his cause might be, unless there were sure indications of +greater benefit than harm, or at least that the harm would not be +intolerable, and said: "War is like fishing with a golden net; +the loss risked is always greater than the catch can be." For he +who guides a wagon must walk far otherwise than if he were +walking alone; when alone he may walk, jump, and do as he will; +but when he drives, he must so guide and adapt himself that the +wagon and horses can follow him, and regard that more than his +own will. So also a prince leads a multitude with him and must +not walk and act as he wills, but as the multitude can, +considering their need and advantage more than his will and +pleasure. For when a prince rules after his own mad will and +follows his own opinion, he is like a mad driver, who rushes +straight ahead with horse and wagon, through bushes, thorns, +ditches, water, up hill and down dale, regardless of roads and +bridges; he will not drive long, all will go to smash. + +Therefore it would be most profitable for rulers, that they read, +or have read to them, from youth on, the histories, both in +sacred and in profane books, in which they would find more +examples and skill in ruling than in all the books of law; as we +read that the kings of Persia did, Esther vi. [Esth. 6:1 ff.] For +examples and histories benefit and teach more than the laws and +statutes: there actual experience teaches, here untried and +uncertain words. + +[Sidenote: Good Works for Rulers] + +[Sidenote: Economic Reforms: Gluttony] + +XVI. Three special, distinct works all rulers might do in our +times, particularly in our lands. First, to make an end of the +horrible gluttony and drunkenness, not only because of the +excess, but also because of its expense. For through seasonings +and spices and the like, without which men could well live, no +little loss of temporal wealth has come and daily is coming upon +our lands. To prevent these two great evils would truly give the +temporal power enough to do, for the inroads they have made are +wide and deep. And how could those in power serve God better and +thereby also improve their own land? + +[Sidenote: Luxury] + +[Sidenote: Rent-charges] + +Secondly, to forbid the excessive cost of clothing, whereby so +much wealth is wasted, and yet only the world and the flesh are +served; it is fearful to think that such abuse is to be found +among the people who have been pledged, baptised and consecrated +to Christ, the Crucified, and who should bear the Cross after Him +and prepare for the life to come by dying daily. If some men +erred through ignorance, it might be borne; but that it is +practised so freely, without punishment, without shame, without +hindrance, nay, that praise and fame are sought thereby, this is +indeed an unchristian thing. Thirdly, to drive out the usurious +buying of rent-charges,[47] which in the whole world ruins, +consumes and troubles all lands, peoples and cities through its +cunning form, by which it appears not to be usury, while in truth +it is worse than usury, because men are not on their guard +against it as against open usury. See, these are the three Jews, +as men say, who suck the whole world dry. Here princes ought not +to sleep, nor be lazy, if they would give a good account of their +office to God. + +[Sidenote: Exections of the Church] + +XVII. Here too ought to be mentioned the knavery which is +practised by _officiales_[48] and other episcopal and spiritual +officers, who ban, load, hunt and drive the poor people with +great burdens, as long as a penny remains. This ought to be +prevented by the temporal sword, since there is no other help or +remedy. + +[Sidenote: Vice] + +O, would God in heaven, that some time a government might be +established that would do away with the public bawdy-houses, as +was done among the people of Israel! It is indeed an unchristian +sight, that public houses of are maintained among Christians, a +thing formerly altogether unheard of. It should be a rule that +boys and girls should be married early and such vice be +prevented. Such a rule and custom ought to be sought for by both +the spiritual and the temporal power. If it was possible among +the Jews, why should it not also be possible among Christians? +Nay, if it is possible in villages, towns and some cities, as we +all see, why should it not be possible everywhere? + +But the trouble is, there is no real government in the world. No +one wants to work, therefore the mechanics must give their +workmen holiday: then they are free and no one can tame them. But +if there were a rule that they must do as they are bid, and no +one would give them work in other places, this evil would to a +large extent be mended. God help us! I fear that here the wish is +far greater than the hope; but this does not excuse us. + +Now see, here only a few works of magistrates are indicated, but +they are so good and so many, that they have superabundant good +works to do every hour and could constantly serve God. But these +works, like the others, should also be done in faith, yea, be an +exercise of faith, so that no one expect to please God by the +works, but by confident trust in His favor do such works only to +the honor and praise of his gracious God, thereby to serve and +benefit his neighbor. + +[Sidenote: Obedience to Masters] + +XVIII. The fourth work of this Commandment is obedience of +servants and workmen toward their lords and ladies, masters and +mistresses. Of this St. Paul says, Titus ii: "Thou shalt exhort +servants that they highly honor their masters, be obedient, do +what pleases them, not cheating them nor opposing them" [Tit. 2:9 +f. 8]; for this reason also: because they thereby bring the +doctrine of Christ and our faith into good repute, that the +heathen cannot complain of us and be offended [1 Tim. 6:1]. St. +Peter also says: "Servants, be subject to your masters, for the +fear of God, not only to the good and gentle, but also to the +froward and harsh. For this is acceptable with God, if a man +suffers harshness, being innocent." [1 Pet. 2:18 f.] + +Now there is the greatest complaint in the world about servants +and working men, that they are disobedient, unfaithful, +unmannerly, and over-reaching; this is a plague sent of God. And +truly, this is the one work of servants whereby they may be +saved; truly they need not make pilgrimages or do this thing or +the other; they have enough to do if their heart is only set on +this, that they gladly do and leave undone what they know pleases +their masters and mistresses, and all this in a simple faith +[Eph. 6:5]; not that they would by their works gain much merit, +but that they do it all in the confidence of divine favor [Col. +3:22] (in which all merits are to be found), purely for nothing, +out of the love and good-will toward God which grows out of such +confidence. And all such works they should think of as an +exercise and exhortation ever to strengthen their faith and +confidence more and more. For, as has now been frequently said, +this faith makes all works good, yea, it must do them and be the +master-workman. + +[Sidenote: Duties of Masters] + +XIX. On the other hand, the masters and mistresses should not +rule their servants, maids and workingmen roughly, not look to +all things too closely, occasionally overlook something, and for +peace' sake make allowances. For it is not possible that +everything be done perfectly at all times among any class of men, +as long as we live on earth in imperfection. Of this St. Paul +says, Colossians iv, "Masters, do unto your servants that which +is just and equal, knowing that ye also have a Master in heaven." +[Col. 4:1] Therefore as the masters do not wish God to deal too +sharply with them, but that many things be overlooked through +grace, they also should be so much the more gentle toward their +servants, and overlook some things, and yet have a care that the +servants do right and learn to fear God. + +But see now, what good works a householder and a mistress can do, +how finely God offers us all good works so near at hand, so +manifold, so continuously, that we have no need of asking after +good works, and might well forget the other showy, far-off, +invented works of men, such as making pilgrimages, building +churches, seeking indulgence, and the like. + +[Sidenote: Husband and Wife] + +Here I ought naturally also to say how a wife ought to be +obedient, subject to her husband as to her superior, give way to +him, keep silent and give up to him, where it is a matter not +contrary to God's commands. On the other hand, the husband should +love his wife, overlook a little, and not deal strictly with her, +of which matter St. Peter [1 Pet. 3:6 ff.] and St. Paul [Eph. +5:22 ff., Col. 3:18 ff.] have said much. But this has its place +in the further explanation of the Ten Commandments, and is easily +inferred from these passages. + +[Sidenote: Summary] + +XX. But all that has been said of these works is included in +these two, obedience and considerateness.[49] Obedience is the +duty of subjects, considerateness that of masters, that they take +care to rule their subjects well, deal kindly with them, and do +everything whereby they may benefit and help them. That is their +way to heaven, and these are the best works they can do on earth; +with these they are more acceptable to God than if without these +they did nothing but miracles. So says St. Paul, Romans ii: "He +that ruleth, let him do it with diligence"; [Rom. 12:8] as who +should say: "Let him not allow himself to be led astray by what +other people or classes of people do; let him not look to this +work or to that, whether it be splendid or obscure; but let him +look to his own position, and think only how he may benefit those +who are subject to him; by this let him stand, nor let himself be +torn from it, although heaven stood open before him, nor be +driven from it, although hell were chasing him. This is the right +road that leads him to heaven." + +Oh, if a man were so to regard himself and his position, and +attended to its duties alone, how rich in good works would he be +in a short time, so quietly and secretly that no one would notice +it except God alone! But now we let all this go, and one runs to +the Carthusians,[50] another to this place, a third to that, just +as if good works and God's Commandments had been thrown into +corners and hidden; although it is written in Proverbs i, that +divine wisdom crieth out her commandments publicly in the +streets, in the midst of the people and in the gates of the +cities; [Prov. 1:20 f.] which means that they are present in +profusion in all places, in all stations of life and at all +times, and we do not see hem, but in our blindness look for them +elsewhere. This Christ declared, Matthew xxiv: "If they shall say +unto you: Lo, here is Christ, or there, believe it not. If they +shall say: Behold, He is in the desert, go not forth; behold. He +is in the secret chambers, believe it not; they are false +prophets and false Christs." [Matt. 24:23-26] + +XXI. Again, obedience is the duty of subjects, that they direct +all their diligence and effort to do and to leave undone what +their over-lords desire of them, that they do not allow +themselves to be torn or driven from this, whatever another do. +Let no man think that he lives well or does good works, whether +it be prayer or fasting, or by whatever name it may be called, if +he does not earnestly and diligently exercise himself in this. + +[Sidenote: The Limits of Obedience] + +But if it should happen, as it often does, that the temporal +power and authorities, as they are called, should urge a subject +to do contrary to the Commandments of God, or hinder him from +doing them, there obedience ends, and that duty is annulled. Here +a man must say as St. Peter says to the rulers of the Jews: "We +ought to obey God rather than men." [Acts 5:29] He did not say: +"We must not obey men"; for that would be wrong; but he said: +"God rather than men." Thus, if a prince desired to go to war, +and his cause was manifestly unrighteous, we should not follow +nor help him at all; since God has commanded that we shall not +kill our neighbor, nor do him injustice. Likewise, if he bade us +bear false witness, steal, lie or deceive and the like. Here we +ought rather give up goods, honor, body, and life, that God's +Commandments may stand. + +[Sidenote: The Fifth Commandment] + +The four preceding Commandments have their works in the +understanding, that is, they take a man captive, rule him and +make him subject, so that he rule not himself, approve not +himself, think not highly of himself; but in humility know +himself and allow himself to be led, that pride be prevented. The +following Commandments deal with the passions and lust of men, +that these also be killed. + +[Sidenote: The Duty of Meekness] + +[Sidenote: False Meekness] + +I. The passions of anger and revenge, of which the Fifth +Commandment says, "Thou shalt not kill." This Commandment has one +work, which however includes many and dispels many vices, and is +called meekness.[51] Now this is of two kinds. The one has a +beautiful splendor, and there is nothing back of it. This we +practice toward our friends and those who do us good and give us +pleasure with goods, honor and favor, or who do not offend us +with words nor with deeds. Such meekness irrational animals have, +lions and snakes, Jews, Turks, knaves, murderers, bad women. +These are all content and gentle when men do what they want, or +let them alone; and yet there are not a few who, deceived by such +worthless meekness, cover over their anger and excuse it, saying: +"I would indeed not be angry, if I were left alone." Certainly, +my good man, so the evil spirit also would be meek if he had his +own way. Dissatisfaction and resentment overwhelm you in order +that they may show you how full of anger and wickedness you are, +that you may be admonished to strive after meekness and to drive +out anger. + +[Sidenote: True Meekness] + +The second form of meekness is good through and through, that +which is shown toward opponents and enemies, does them no harm, +does not revenge itself, does not curse nor revile, does not +speak evil of them, does not meditate evil against them, although +they had taken away goods, honor, life, friends and everything. +Nay, where it is possible, it returns good for evil, speaks well +of them, thinks well of them, prays for them. Of this Christ +says, in Matthew v: "Do good to them that despitefully use you. +Pray for them that persecute you and revile you." [Matt. 5:44] +And Paul, Romans xii: "Bless them which curse you, and by no +means curse them, but do good to them." [Rom. 12:14 f.] + +II. Behold how this precious, excellent work has been lost among +Christians, so that nothing now everywhere prevails except +strife, war, quarreling, anger, hatred, envy, back-biting, +cursing, slandering, injuring, vengeance, and all manner of angry +works and words; and yet, with all this, we have our many +holidays, hear masses, say our prayers, establish churches, and +more such spiritual finery, which God has not commanded. We shine +resplendently and excessively, as if we were the most holy +Christians there ever were. And so because of these mirrors and +masks we allow God's Commandment to go to complete ruin, and no +one considers or examines himself, how near or how far he be from +meekness and the fulfilment of this Commandment; although God has +said, that not he who does such works, but he who keeps his +Commandments, shall enter into eternal life. [John 14:15, 21; +15:10] + +[Sidenote: Enemies an Occasion for Good Works] + +How, since no one lives on earth upon whom God does not bestow an +enemy and opponent as a proof of his own anger and wickedness, +that is, one who afflicts him in goods, honor, body or friends, +and thereby tries whether anger is still present, whether he can +be well-disposed toward his enemy, speak well of him, do good to +him, and not intend any evil against him; let him come forward +who asks what he shall do that he may do good works, please God +and be saved. Let him set his enemy before him, keep him +constantly before the eyes of his heart, as an exercise whereby +he may curb his spirit and train his heart to think kindly of his +enemy, wish him well, care for him and pray for him; and then, +when opportunity offers, speak well of him and do good to him. +Let him who will, try this and if he find not enough to do all +his life long, he may convict me of lying, and say that my +contention was wrong. But if this is what God desires, and if He +will be paid in no other coin, of what avail is it, that we busy +ourselves with other great works which are not commanded, and +neglect this? Therefore God says, Matthew v, "I say unto you, +that whosoever is angry with his neighbor, is in danger of the +judgment; but whosoever shall say to his brother, Thou fool (that +is, all manner of invective, cursing, reviling, slandering), he +shall be in danger of everlasting fire." [Matt. 5:22] What +remains then for the outward act, striking, wounding, killing, +injuring, etc., if the thoughts and words of anger are so +severely condemned? + +III. But where there is true meekness, there the heart is pained +at every evil which happens to one's enemy. And these are the +true children and heirs of God and brethren of Christ, Whose +heart was so pained for us all when He died on the holy Cross. +Even so we see a pious judge passing sentence upon the criminal +with sorrow, and regretting the death which the law imposes. Here +the act seems to be one of anger and harshness. So thoroughly +good is meekness that even in such works of anger it remains, +nay, it torments the heart most sorely when it must be angry and +severe. + +[Sidenote: The Limits of Meekness] + +But here we must watch, that we be not meek contrary to God's +honor and Commandment. For it is written of Moses that he was the +very meekest man on earth, and yet, when the Jews had worshiped +the golden calf and provoked God to anger [Sir. 45:4], he put +many of them to death, and thereby made atonement before God. +[Ex. 32:28] Likewise it is not fitting that the magistrates +should be idle and allow sin to have sway, and that we say +nothing. My own possessions, my honor, my injury, I must not +regard, nor grow angry because of them; but God's honor and +Commandment we must protect, and injury or injustice to our +neighbor we must prevent, the magistrates with the sword, the +rest of us with reproof and rebuke, yet always with pity for +those who have merited the punishment. + +This high, noble, sweet work can easily be learned, if we perform +it in faith, and as an exercise of faith. For if faith does not +doubt the favor of God nor question that God is gracious, it will +become quite easy for a man to be gracious and favorable to his +neighbor, however much he may have sinned; for we have sinned +much more against God. Behold, a short Commandment this, but it +presents a long, mighty exercise of good works and of faith. + +_Thou shalt not commit adultery._ + +[Sidenote: The Sixth Commandment: The Duty of Purity] + +In this Commandment, too a good work is commanded, which includes +much and drives away much vice; it is called purity, or chastity, +of which much is written and preached, and it is well known to +every one, only that it is not as carefully observed and +practised as other works which are not commanded. So ready are we +to do what is not commanded and to leave undone what is +commanded. We see that the world is full of shameful works of +unchastity, indecent words, tales and ditties, temptation to +which is daily increased through gluttony and drunkenness, +idleness and frippery. Yet we go our way as if we were +Christians; when we have been to church, have said our little +prayer, have observed the fasts and feasts, then we think our +whole duty is done. + +Now, if no other work were commanded but chastity alone, we would +all have enough to do with this one; so perilous and raging a +vice is unchastity. It rages in all our members: in the thoughts +of our hearts, in the seeing of our eyes, in the hearing of our +ears, in the words of our mouth, in the works of our hands and +feet and all our body. To control all these requires labor and +effort; and thus the Commandments of God teach us how great truly +good works are, nay, that it is impossible for us of our own +strength to conceive a good work, to say nothing of attempting or +doing it. St Augustine says, that among all the conflicts of the +Christian the conflict of chastity is the hardest, for the one +reason alone, that it continues daily without ceasing, and +chastity seldom prevails. This all the saints have wept over and +lamented, as St. Paul does, Romans vii: "I find in me, that is in +my flesh, no good thing." [Rom. 7:18] + +[Sidenote: Helps Against Unchastity] + +II. If this work of chastity is to be permanent, it will drive to +many other good works, to fasting and temperance over against +gluttony and drunkenness, to watching and early rising over +against laziness and excessive sleep, to work and labor over +against idleness. For gluttony, drunkenness, lying late abed, +loafing and being without work are weapons of unchastity, with +which chastity is quickly overcome. [Rom. 13:12 f.] On the other +hand, the holy Apostle Paul calls fasting, watching and labor +godly weapons, with which unchastity is mastered; but, as has +been said above, these exercises must do no more than overcome +unchastity, and not pervert nature. + +Above all this, the strongest defence is prayer and the Word of +God; namely, that when evil lust stirs, a man flee to prayer, +call upon God's mercy and help, read and meditate on the Gospel, +and in it consider Christ's sufferings. Thus says Psalm cxxxvii: +"Happy shall he be, that taketh and dasheth the little ones of +Babylon against the rock," [Ps. 137:9] that is, if the heart runs +to the Lord Christ with its evil thoughts while they are yet +young and just beginning; for Christ is a Rock, on which they are +ground to powder and come to naught. + +See, here each one will find enough to do with himself, and more +than enough, and will be given many good works to do within +himself. But now no one uses prayer, fasting, watching, labor for +this purpose, but men stop in these works as if they were in +themselves the whole purpose, although they should be arranged so +as to fulfil the work of this Commandment and purify us daily +more and more. Some have also indicated more things which should +be avoided, such as soft beds and clothes, that we should avoid +excessive adornment, and neither associate nor talk with members +of the opposite sex, nor even look upon them, and whatsoever else +may be conducive to chastity. In all these things no one can fix +a definite rule and measure. Each one must watch himself and see +what things are needful to him for chastity, in what quantity and +how long they help him to be chaste, that he may thus choose and +observe them for himself; if he cannot do this, let him for a +time give himself up to be controlled by another, who may hold +him to such observance until he can learn to rule himself. This +was the purpose for which the monastic houses were established of +old, to teach young people discipline and purity. + +[Sidenote: Faith as a Help to Chastity] + +III. In this work a good strong faith is a great help, more +noticeably so than in almost any other; so that for this reason +also Isaiah xi. says that "faith is a girdle of the reins," [Is. +11:5] that is, a guard of chastity. For he who so lives that he +looks to God for all grace, takes pleasure in spiritual purity; +therefore he can so much more easily resist fleshly impurity: and +in such faith the spirit tells him of a certainty how he shall +avoid evil thoughts and everything that is repugnant to chastity. +For as the faith in divine favor lives without ceasing and works +in all works, so it also does not cease its admonitions in all +things that are pleasing to God or displease Him; as St. John +says in his Epistle: "Ye need not that any man teach you: for the +divine anointing, that is, the Spirit of God, teacheth you of all +things." [1 John 2:27] + +Yet we must not despair if we are not soon rid of the temptation, +nor by any means immune that we are free from it as long as we +live, and we must regard it only as an incentive and admonition +to prayer, fasting, watching, laboring, and to other exercises +for the quenching of the flesh, especially to the practice and +exercise of faith in God. For that chastity is not precious which +is at ease, but that which is at war with unchastity, and fights, +and without ceasing drives out all the poison with which the +flesh and the evil spirit attack it. Thus St. Peter says, "I +beseech you, abstain from fleshly desires and lusts, which war +always against the soul." [1 Pet. 2:11] And St Paul, Romans vi, +"Ye shall not obey the body in its lusts." [Rom. 6:12] In these +and like passages it is shown that no one is without evil lust; +but that everyone shall and must daily fight against it. But +although this brings uneasiness and pain, it is none the less a +work that gives pleasure, in which we shall have our comfort and +satisfaction. For they who think they make an end of temptation +by yielding to it, only set themselves on fire the more; and +although for a time it is quiet, it comes again with more +strength another time, and finds the nature weaker than before. + +_Thou shalt not steal._ + +[Sidenote: The Seventh Commandment: The Duty of Benevolence] + +This Commandment also has a work, which embraces very many good +works, and is opposed to many vices, and is called in German +_Mildigkeit_, "benevolence;" which is a work ready to help and +serve every one with one's goods. And it fights not only against +theft and robbery, but against all stinting in temporal goods +which men may practise toward one another: such as greed, usury, +overcharging and plating wares that sell as solid, counterfeit +wares, short measures and weights, and who could tell all the +ready, novel, clever tricks,[52] which multiply daily in every +trade, by which every one seeks his own gain through the other's +loss, and forgets the rule which says; "What ye wish that others +do to you, that do ye also to them." [Matt. 7:12] If every one +kept this rule before his eyes in his trade, business, and +dealings with his neighbor, he would readily find how he ought to +buy and sell, take and give, lend and give for nothing, promise +and keep his promise, and the like. And when we consider the +world in its doings, how greed controls all business, we would +not only find enough to do, if we would make an honorable living +before God, but also be overcome with dread and fear for this +perilous, miserable life, which is so exceedingly overburdened, +entangled and taken captive with cares of this temporal life and +dishonest seeking of gain. + +[Sidenote: Greed] + +II. Therefore the Wise Man says not in vain: "Happy is the rich +man, who is found without blemish, who does not run after gold, +and has not set his confidence in the treasures of money. Who is +he? We will praise him, that he has done wondrous things in his +life." [Sir. 31:8 f.] As if he would say; "None such is found, or +very few indeed." Yea, they are very few who notice and recognise +such lust for gold in themselves. For greed has here a very +beautiful, fine cover for its shame, which is called provision +for the body and natural need, under cover of which it +accumulates wealth beyond all limits and is never satisfied; so +that he who would in this matter keep himself clean, must truly, +as he says, do miracles or wondrous things in his life. + +Now see, if a man wish not only to do good works, but even +miracles, which God may praise and be pleased with, what need has +he to look elsewhere? Let him take heed to himself, and see to it +that he run not after gold, nor set his trust on money, but let +the gold run after him, and money wait on his favor, and let him +love none of these things nor set his heart on them; then he is +the true, generous, wonder-working, happy man, as Job xxxi says: +"I have never yet relied upon gold, and never yet made gold my +hope and confidence." [Job 31:24] And Psalm lxii: "If riches +increase, set not your heart upon them." [Ps. 62:10] So Christ +also teaches, Matthew vi, that we shall take no thought, what we +shall eat and drink and wherewithal we shall be clothed, since +God cares for this, and knows that we have need of all these +things. [Matt. 6:31 f.] + +But some say: "Yes, rely upon that, take no thought, and see +whether a roasted chicken will fly into your mouth!" I do not say +that a man shall not labor and seek a living; but he shall not +worry, not be greedy, not despair, thinking that he will not have +enough; for in Adam we are all condemned to labor, when God says +to him, Genesis iii, "In the sweat of thy face shalt thou eat +bread." [Gen. 3:19] And Job v, "As the birds to flying, so is man +born into labor." [Job 5:7 Vulgate] Now the birds fly without +worry and greed, and so we also should labor without worry and +greed; but if you do worry and are greedy, wishing that the +roasted chicken fly into your mouth: worry and be greedy, and see +whether you will thereby fulfil God's Commandment and be saved! + +[Sidenote: Faith the Source of Benevolence] + +III. This work faith teaches of itself. For if the heart looks +for divine favor and relies upon it, how is it possible that a +man should be greedy and worry? He must be sure beyond a doubt +that God cares for him; therefore he does not cling to money; he +uses it also with cheerful liberality for the benefit of his +neighbor, and knows well that he will have enough, however much +he may give away. For his God, Whom he trusts, will not lie to +him nor forsake, him, as it is written, Psalm xxxvii: "I have +been young, and now am old; never have I seen a believing man, +who trusts God, that is a righteous man, forsaken, or his child +begging bread." [Ps. 37:25] Therefore the Apostle calls no other +sin idolatry except covetousness [Col. 3:5], because this sin +shows most plainly that it does not trust God for anything, +expects more good from its money than from God; and, as has been +said, it is by such confidence that God is truly honored or +dishonored. + +And, indeed, in this Commandment it can be dearly seen how all +good works must be done in faith; for here every one most surely +feels that the cause of covetousness is distrust and the cause of +liberality is faith. For because a man trusts God, he is generous +and does not doubt that he will always have enough; on the other +hand, a man is covetous and worries because he does not trust +God. Now, as in this Commandment faith is the master-workman and +the doer of the good work of liberality, so it is also in all the +other Commandments, and without such faith liberality is of no +worth, but rather a careless squandering of money. + +[Sidenote: The Test of Liberality] + +IV. By this we are also to know that this liberality shall extend +even to enemies and opponents. For what manner of good deed is +that, if we are liberal only to our friends? As Christ teaches, +Luke vi, even a wicked man does that to another who is his +friend. [Luke 6:32 f.] Besides, the brute beasts also do good and +are generous to their kind. Therefore a Christian must rise +higher, let his liberality serve also the undeserving, +evil-doers, enemies, and the ungrateful, even as his heavenly +Father makes His sun to rise on good and evil, and the rain to +fall on the grateful and ungrateful. [Matt. 5:45] + +But here it will be found how hard it is to do good works +according to God's Commandment, how nature squirms, twists and +writhes in its exposition to it, although it does the good works +of its own choice easily and gladly. Therefore take your +enemies, the ungrateful, and do good to them; then you will find +how near you are to this Commandment or how far from it, and how +all your life you will always have to do with the practice of +this work. For if your enemy needs you and you do not help him +when you can, it is just the same as if you had stolen what +belonged to him, for you owed it to him to help him. So says St. +Ambrose, "Feed the hungry; if you do not feed him, you have, as +far as you are concerned, slain him." And in this Commandment are +included the works of mercy, which Christ will require at men's +hands at the last day. [Matt. 25:35 f.] + +But the magistrates and cities ought to see to it that the +vagabonds, pilgrims and mendicants from foreign lands be +debarred, or at least allowed only under restrictions and rules, +so that knaves be not permitted to run at large under the guise +of mendicants, and their knavery, of which there now is much, be +prohibited; I have spoken at greater length of this Commandment +in the Treatise on Usury.[53] + +_Thou shall not bear false witness against thy neighbor._ + +[Sidenote: The Eight Commandment: The Duty of Truthfulness] + +[Sidenote: In Worldly Matters] + +This Commandment seems small, and yet is so great, that he who +would rightly keep it must risk and imperil life and limb, goods +and honor, friends and all that he has; and yet it includes no +more than the work of that small member, the tongue, and is +called in German _Wahrheit sagen_, "telling the truth" and, where +there is need, gainsaying lies; so that it forbids many evil +works of the tongue. First: those which are committed by +speaking, and those which are committed by keeping silent. By +speaking, when a man has an unjust law-suit, and wants to prove +and maintain his case by a false argument, catch his neighbor +with subtilty, produce everything that strengthens and furthers +his own cause, and withhold and discount everything that further +his neighbor's good cause; in doing which he does not do to his +neighbor as he would have his neighbor do to him. [Matt. 7:12] +This some men do for the sake of gain, some to avoid loss or +shame, thereby seeking their own advantage more than God's +Commandment, and excuse themselves by saying: _Vigilanti jura +subveniunt_, "the law helps him who watches"; just as if it were +not as much their duty to watch for their neighbor's cause as for +their own. Thus they intentionally allow their neighbor's cause +to be lost, although they know that it is just. This evil is at +present so common that I fear no court is held and no suit tried +but that one side sins against this Commandment. And even when +they cannot accomplish it, they yet have the unrighteous spirit +and will, so that they would wish the neighbor's just cause to be +lost and their unjust cause to prosper. This sin is most frequent +when the opponent is a prominent man or an enemy. For a man wants +to revenge himself on his enemy: but the ill will of a man of +prominence he does not wish to bring upon himself; and then +begins the flattering and fawning, or, on the other hand, the +withholding of the truth. Here no one is willing to run the risk +of disfavor and displeasure, loss and danger for the truth's +sake; and so God's Commandment must perish. And this is almost +universally the way of the world. He who would keep this +Commandment, would have both hands full doing only those good +works which concern the tongue. And then, how many are there who +allow themselves to be fenced and swerved aside from the truth by +presents and gifts! so that in all places it is truly a high, +great, rare work, not to be a false witness against one's +neighbor. + +[Sidenote: In Spiritual Matters] + +II. There is a second bearing of witness to the truth, which is +still greater, with which we must fight against the evil spirits; +and this concerns not temporal matters, but the Gospel and the +truth of faith, which the evil spirit has at no time been able to +endure, and always so manages that the great among men, whom it +is hard to resist, must oppose and persecute it. Of which it is +written in Psalm lxxxii, "Rid the poor out of the hand of the +wicked, and help the forsaken to maintain his just cause." [Ps. +82:3 f.] + +Such persecution, it is true, has now become infrequent; but that +is the fault of the spiritual prelates, who do not stir up the +Gospel, but let it perish, and so have abandoned the very thing +because of which such witnessing and persecution should arise; +and in its place they teach us their own law and what pleases +them. For this reason the devil also does not stir, since by +vanquishing the Gospel he has also vanquished faith in Christ, +and everything goes as he wishes. But if the Gospel should be +stirred up and be heard again, without doubt the whole world +would be aroused and moved, and the greater portion of the kings, +princes, bishops, doctors and clergy, and all that is great, +would oppose it and rage against it, as has always happened when +the Word of God has come to light; for the world cannot endure +what comes from God. This is proved in Christ, Who was and is the +very greatest and most precious and best of all that God has; yet +the world not only did not receive Him, but persecuted Him more +cruelly than all others who had ever come forth from God. + +Therefore, as at that time, so at all times there are few who +stand by the divine truth, and imperil and risk life and limb, +goods and honor, and all that they have, as Christ has foretold: +"Ye shall be hated of all men for My Name's sake." [Matt. 14:9 +f.] And: "Many of them shall be offended in Me." Yea, if this +truth were attacked by peasants, herdsmen, stable-boys and men of +no standing, who would not be willing and able to confess it and +to bear witness to it? But when the pope, and the bishops, +together with princes and kings attack it, all men flee, keep +silent, dissemble, in order that they may not lose goods, honor, +favor and life. + +[Sidenote: Witnessing to the Truth Demands Faith] + +III. Why do they do this? Because they have no faith in God, and +expect nothing good from Him. For where such faith and confidence +are, there is also a bold, defiant, fearless heart, that ventures +and stands by the truth, though it cost life or cloak, though it +be against pope or kings; as we see that the martyrs did. For +such a heart is satisfied and rests easy because it has a +gracious, loving God. Therefore it despises all the favor, grace, +goods and honor of men, lets them come and go as they please; as +is written in Psalm xv: "He contemneth them that contemn God, and +honoreth them that fear the Lord" [Ps. 15:4]; that is, the +tyrants, the mighty, who persecute the truth and despise God, he +does not fear, he does not regard them, he despiseth them; on the +other band, those who are persecuted for the truth's sake, and +fear God more than men, to these he clings, these he defends, +these he honors, let it vex whom it may; as it is written of +Moses, Hebrews xi, that he stood by his brethren, regardless of +the mighty king of Egypt. [Heb. 11:24 ff.] + +Lo, in this Commandment again you see briefly that faith must be +the master-workman in this work also, so that without it no one +has courage to do this work: so, entirely are all works comprised +in faith, has has now been often said. Therefore, apart from +faith all works, are dead, however good the form and name they +bear. For as no one does the work of this Commandment except he +be firm and fearless in the confidence of divine favor: so also +he does no work of any other Commandment without the same faith: +thus every one may easily by this Commandment test and weigh +himself whether he be a Christian and truly believe in Christ, +and thus whether he is doing good works or no. Now we see how +the Almighty God has not only set our Lord Jesus Christ before us +that we should believe in Him with such confidence, but also +holds before us in Him an example of this same confidence and of +such good works, to the end that we should believe in Him, follow +Him and abide in Him forever; as He says, John xiv: "I am the +Way, the Truth and the life," [John 14:6]--the Way, in which we +follow Him; the Truth, that we believe in Him; the life, that we +live in Him forever. + +From all this it is now manifest that all other works, which are +not commanded, are perilous and easily known: such as building +churches, beautifying them, making pilgrimages, and all that is +written at so great length in the Canon Law and has misled and +burdened the world and ruined it, made uneasy consciences, +silenced and weakened faith, and has not said how a man, although +he neglect all else, has enough to do with all his powers to keep +the Commandments of God, and can never do all the good works +which he is commanded to do; why then does he seek others, which +are neither necessary not commanded, and neglect those that are +necessary and commanded? + +[Sidenote: The Ninth and Tenth Commandments] + +The last two Commandments, which forbid evil desires of the body +for pleasure and for temporal goods, are clear in themselves; +these evil desires do no harm to our neighbor, and yet they +continue unto the grave, and the strife in us against them +endures unto death; therefore these two Commandments are drawn +together by St. Paul into one, Romans vii, and are set as a goal +unto which we do not attain, and only in our thoughts reach after +until death. For no one has ever been so holy that he felt in +himself no evil inclination, especially when occasion and +temptation were offered. [Rom. 7:7] For original sin is born in +us by nature and may be checked, but not entirely uprooted, +except through the death of the body; which for this reason is +profitable and a thing to be desired.[54] To this may God help +us. Amen. + +FOOTNOTES + +[1] Col. 3:17. See above p. 25, note 1. + +[2] The _Tessaradecas consolatoria_, printed in the present +volume, pp. 109-171. + +[3] Sexternlein. + +[4] Questions debated in the schools. + +[5] Here "the Faith" means the Creed, as a statement of faith. + +[6] I.e., In faith. + +[7] A quality, state or condition, independent of works. + +[8] _St. Jacob di Compostella_, a place in Spain, where the +Apostle James, the son of Zebedee, who was killed in Jerusalem +(Acts 12:2), is in Spanish tradition said to have died a martyr's +death; since the Ninth Century a noted and much frequented goal +of pilgrimages. The name Compostella is a corruption of _Giacomo +Postolo_, that is "James the Apostle." + +[9] St. Bridget of Ireland, who died in 523, was considered a +second Virgin Mary, the "Mary of the Irish." Perhaps here +confused with another Bridget, or Brigita, who died 1373, a +Scottish saint, who wrote several prayers, printed for the first +time in 1492 and translated into almost all European languages. + +[10] I.e., by us men. + +[11] This translation indicates the imperfection of the German +form of Bible quotation throughout this treatise. + +[12] Page 190. + +[13] Page 190. + +[14] A _Jarmarkt_; the reference here being to the bargaining +common at such fairs. + +[15] The theme developed in the treatise _De Libertate_, 1520. + +[16] Page 190. + +[17] A gold coin, the value of which is very uncertain. It was an +adaptation of the _florin_, which was first coined in Florence in +the year 1252, and was worth about $2.50. Of the value of the +gold _gulden_ of Luther's time various estimates are given. +Schaff, _Church History_, 3 vi., p. 470, calls it a _guilder_ and +says it was equal to about $4.00 of the present day. Preserved +Smith, _Life of Luther_, p. 367, fixes its intrinsic value at +about fifty cents, but believes its purchasing power was almost +twenty times as great. To us a gold piece worth fifty cents seems +almost impossible; but the _New English Dictionary_ quotes, under +the year 1611: "Florin or Franc: an ancient coin of gold in +France, worth ij s. sterling." As the gold coins of those times +were not made of pure gold, rarely 17 carats fine, the +possibility may be granted. But in 1617, the _Dictionary_ quotes +"The Gold Rehnish Guldens of Germany are almost of the same +standard as the Crowne Gold of England," and the Crown was worth +at the time 6s. 3 1/2 d.--somewhat more than $1.50. + +The later silver _gulden_, worth about forty cents was current in +Europe until modern times, and a _gulden_, worth 48 1/2 cents, +was, until recently, a standard coin in Austro-Hungary. + +[18] _Grosse Hansen_. + +[19] Men who exercised a delegated authority and acted as the +representatives of pope and bishop in matters of church law. + +[20] See especially the _Address to the Christian Nobility_ and +the _Babylonian Captivity_. + +[21] On the number of the sections see the Introduction, p. 178. + +[22] Here, as also in his Catechism, Luther departs from the Old +Testament form of the Third Commandment. His restatement of it is +extremely difficult to put into English, because of the various +meanings of the word _Feiertag_. It may mean "day of rest," or +"holiday," or "holy day." By the use of this word Luther avoids +the difficulty of first retaining the Jewish Sabbath in the +Commandment and then rejecting it in favor of the Christian +Sunday in the explanation. + +[23] _Gottesdienst_. + +[24] A reference to the Requiem Mass, sung both at the burial of +the dead, and on the anniversary of the day of death. The word +translated "memorial," _Begängniss_, is literally, "a burial +service." + +[25] See also the _Treatise on the New Testament_, elsewhere in +this volume. + +[26] The sermons were frequently either scholastic arguments or +popular, often comic tirades against current immorality; the +materials were taken from the stories of the saints as much as +from the Bible. + +[27] Lived 1091-1153. Founder of the Cistercian monastery at +Clairvaux, of whom Luther says: "If there ever lived on earth a +God-fearing and holy monk, it was Saint Bernard, of Clairvaux." +_Erl. Ed._, 36, 8. + +[28] Cf. _Discussion of Confession_, above, p. 81 f. + +[29] The prayer-book and the rosary. The Breviary, a collection +of prayers, was used by the clergy; the Rosary, the beads of +which represent prayers, the smaller and more numerous _Ave +Marias_, the larger of the Lord's Prayer, _Paternoster_, was the +layman's prayer book. + +[30] Cf. Introduction to _The Fourteen of Consolation_, p. 106. + +[31] See note, p. 191. + +[32] The German, _Oelgötzen_, means the wooden images of saints, +which were painted with oil paints. It was transferred to any +dull person, block-head, sometimes also to priests, who were +anointed with oil at their consecration. + +[33] _Sinnlichkeit_. + +[34] St. Barbara, a legendary saint, whose day falls on December +4, was thought to protect against storm and fire. See above, p. +237. St. Sebastian, a martyr of the third century, whose day +falls on January 20, was supposed to ward off the plague. + +[35] Cf. The _Fourteen of Consolation_, above, p. 162. + +[36] Page 194 f. + +[37] I. e., by fear without love. + +[38] The patron saint of music, of whose life and martyrdom +little that is definite is known. + +[39] Canonisations, giving a dead man the rank of a saint, who +may be or shall be worshiped. + +[40] I.e., faith. + +[41] Cf. the similar statements in the _Sermon vom Wucher_ +(_Weimar Ed._, VI, 59) and in the _Address to the Christian +Nobility_ (ibid., 438). + +[42] A name for the dependents of the papal court at Rome. + +[43] At Constance, 1414-1443; at Rome, the Lateran council, +1512-1517. + +[44] Or, "Who is said to rule the councils." + +[45] This program of reform is further elaborated in the _Address +to the Christian Nobility_. + +[46] Augustus Caesar, first Roman Emperor (B.C. 63-A.D. 14), the +Caesar Augustus of Luke 2:1. + +[47] "The purchase of a rent-charge (_rent, census, Zins_) was +one of the methods of investing money frequently resorted to +during the later middle ages. From the transfer from one person +to another of the right to receive a rent already due the step +was but a short one to the creation of an altogether new +rent-charge, for the express purpose of raising money by the sale +of it...The practice seems to have arisen spontaneously, and to +have been by no means a mere evasion of the prohibition of +usury." _Dictionary of Political Economy_, ed. by R. H. Inglish +Palgrave, vol. ii. Cf. Ashley, _Economic History_, vol. i, p.t. +ii, §§ 66, 74, 75. For a fuller discussion of the subject by +Luther, see the _Sermon vom Wucher_ (_Weimar Ed._, VI, 51-60). + +[48] See note above, p. 220. + +[49] _Sorgfäitigkeit_, Luther's translation of the Vulgate +_solicitndo_ in Rom. 12:8, where our English Version reads +"diligence." The word as Luther uses it includes the two kinds of +carefulness and considerateness. + +[50] A most strict monastic order; the phrase here is equivalent +to "becomes a monk." + +[51] _Sanftmüthlgkeit_. + +[52] Luther discusses these tricks in detail in his _Sermon von +Kaufhandlung und Wucher_ (1524) _Weimar Ed._, XV, pp. 279 ff. + +[53] _Sermon von dem Wucher, Weimar Ed._, VI, 36 ff. Cf. also +_Address to the German Nobility_. + +[54] Cf. _The Fourteen of Consolation_ above, p. 149. + + +A TREATISE ON THE NEW TESTAMENT + +THAT IS THE HOLY MASS + +1520 + + +INTRODUCTION + +The _Treatise on the New Testament, that is, on the Holy Mass_, +was published in the year 1520[1] In the beginning of August of +that year, Luther's Address to the Christian Nobility of the +German Nation had appeared, in which he had touched upon the +subject of the mass,[2] but refused to express himself fully at +that time, promising to take up this question later, a promise +which he had already made in his _Treatise on Good Works_, of +May, 1520.[3] He must have begun the preparation of this +_Treatise on the New Testament_ while the _Address to the +Christian Nobility_ was still in press, because on Aug. 3 it was +already finished and ready for publication.[4] The treatise, +therefore, takes its place between Luther's two famous writings, +the _Address to the Christian Nobility_ and the _Babylonian +Captivity of the Church_, which appeared in Oct, 1520. Its tone +is remarkably quiet, and its aim predominantly constructive. It +is one of those devotional tracts which Luther issued from time +to time between his larger publications, and which appear like +roses among the thorns of his polemical writings. + +The doctrine of the Lord's Supper was one of the most corrupt +doctrines of the Roman Church, and it was, therefore, but natural +that Luther should have written extensively on this subject, even +at the beginning of the work of reformation. From this period, +when the opposition of the Sacramentarians[5] to the doctrine of +the Real Presence had not yet arisen we have four writings of +Luther in which he makes this sacrament a subject of special +discussion. These are (1) his mild-toned _Sermon von dem +hochwürdigen Sacrament_, etc., of 1519; (2) the present _Sermon +von dem neuen Testament_, etc., of Aug., 1520; (3) the +_Babylonian Captivity of the Church_, of Oct., 1520; (4) the +strongly polemical tract _On the Abuse of the Mass_, 1522.[6] We +shall have occasion to refer to some interesting points of +comparison among these works. + +This treatise is divided into sections, ending with number 40, +but section 32 is omitted, so that there are only 39 in all. +Section 1 contains the introduction, section 40 the conclusion. +Sections 2-15 are the positive, constructive part of the +treatise, dealing with the question. What is the Lord's Supper? +In sections 16-34 the sacrificial theory of the Roman Church is +rejected; sections 35-31 discuss (1) in how far we may speak of +making an offering in the sacrament, and (2) what follows for the +conception of a true priesthood in the Church, viz., the +priesthood of all believers. Sections 33-39 deal, among other +things, with the abuses to which an unscriptural conception of +the Lord's Supper has led. Of special interest is section 12, in +which Luther gives a summary of all that enters into the +Sacrament of the Altar. + +Knowing, as we do, that Luther developed his doctrine of the +Lord's Supper gradually[7] and under stress of much opposition +from all sides, it is interesting for us to note the stage of +that development which this treatise represents. We may, +therefore, inquire how he stood at this time on the question of +the Real Presence. This question is answered under the fourth +point of section 12. The true presence of the body and blood +cannot be more clearly admitted than is done in sections 11 and +12 of this treatise. We can safely say that there never was a +time when Luther was uncertain on this point. The point of view +from which he discusses the significance of the sacrament in the +_Sermon von dem hochwürdigen Sacrament_ (1519) has sometimes been +cited to the contrary, but even in this _Sermon_, with its +emphasis upon the spiritual body of Christ, of which even those +may be partakers whom the pope might exclude from the external +communion, he speaks of the bread and wine as being changed into +the Lord's "true, natural flesh" and into His "natural, true +blood," [8] which shows that Luther at that time, nine months +before the appearance of this _Treatise on the New Testament_, +still held even to the conception of transubstantiation. He +cannot, therefore, have had doubts about the Real Presence. + +In view, however, of the rapid development of Luther's doctrinal +conceptions, we might further ask: Did Luther still retain his +belief in transubstantiation at the time when he wrote the +_Treatise on the New Testament_? At the beginning of October in +this same year, in his _Babylonian Captivity_, Luther comes out +for the first time with an attack on this Roman doctrine. He +regards it as a mere human opinion, which one may accept or not +accept, and clearly inclines to the belief that after +consecration not only the form (_Gestalt; species_), but also the +substance of bread and wine is still present.[9] In the _Sermon +von dem hochwürdigen Sacrament_ he spoke of the "shape and form +of the bread"; in the present treatise he chooses the expression: +"His own true flesh and blood under the bread and wine" (sec. +12). This would soon to indicate that in this writing he already +holds the opinion which he soon afterward expressed in the +_Babylonian Captivity_. But while he believed in the real +presence of Christ's "own true flesh and blood," this body of +Christ he regards--at this time, when he has not yet had to meet +the spiritualistic interpretation of the Sacramentarians--as a +sign only, a thing signifying the blessing of the sacrament, +which is forgiveness of sins and life eternal (sec 10). Exactly +the same view is expressed in the _Sermon_ of 1519[10]. "Luther +does not yet speak of 'any value which this body, sacramentally +imparted, is supposed to have in and of itself.'" [11] + +The question next arises: How does the recipient of the sign +(body and blood under bread and wine) become partaker of that +which is thereby signified? It is through faith, as the receiving +organ (sec. 13). So, too, in the _Sermon_ of 1519, where it is +called the "third part of the sacrament," "in which the power +lies" (_wo die Macht anliegt_). At a later time Luther found it +necessary to emphasize the fact that it is not through the faith +of the recipient that the sacrament gains its power and efficacy, +since this attaches to it simply by virtue of the Word[12]; but +that faith is the receiving organ for the blessing of the +sacrament is a conviction which he never gave up. + +The object of faith is the Gospel, i. e., the promise of the +forgiveness of sins contained in the Words of Institution, which +are a "testament," a "new and eternal testament" (secs. 5-10). +Hence the title of the work, _Treatise on the New Testament_. +While the _Sermon_ of 1519 speaks of the Gospel only in general, +we have here a special emphasis on the words of institution as +embracing "in a short summary" the whole Gospel (sec. 33). The +words of institution are still further emphasized and interpreted +in the work _On Abuse of the Mass_, of 1522. Because of the +importance of the Word in the sacrament, Luther declares that the +words of institution should be spoken aloud, not whispered, as +was and is done in the Roman churches, and in a language which is +understood by the people (sec. 16). + +An especially striking feature of this treatise is the repeated +assertion that faith, which leans on the Word, and is the +"principal part of the mass," does not absolutely need the +sacrament. "I can daily enjoy the sacrament in the mass if only I +keep before my eyes the testament, that is, the words and +covenant of Christ, and feed and strengthen my faith thereby" +(sec. 17) [13]. He quotes Augustine: "Only believe, so hast thou +already partaken of the sacrament." In interpreting this passage +we must remember that Luther was writing at a time when he was +daily expecting to hear that the pope had excommunicated him from +the Church. His comfort was that he and his followers could not +be excluded by papal dictum from the communion of true believers +and saints, nor deprived of the spiritual feeding upon the true +spiritual body of Christ. + +In this treatise Luther also attacks for the first time the Roman +doctrine of the mass as a bloodless repetition of the sacrifice +once made on Calvary--a theory which forgets that the mass is a +testament and a sacrament, in which God promises and gives +something to us, not we to Him (sec. 19). In much stronger +language, and quoting Scripture more extensively, Luther exposes +and rejects this error, so fundamental to the Roman system, in +his work of 1522, _On the Abuse of the Mass_. In the _Babylonian +Captivity_ he remarks, "When I published my Sermon of the +Supper,[14] I was still caught in the prevailing conception, and +was indifferent whether the pope was right or not." [15] In this +treatise, then, we have the first clear statement of the reformer +on this subject. + +It shows, however, the beautifully conservative character of +Luther that even here, where he is compelled to reject the Roman +sacrificial theory, we see him laboring to detect at least an +element of scriptural truth in the refuted doctrine. He says +(secs. 26, 27) that in the Supper we use Christ as our Sacrifice +and Mediator, by bringing our prayer and thanksgiving to the +Father through Him. And this furnishes the basis on which he +builds the evangelical doctrine of the priesthood of all +believers (sec. 28); _alle Christenmänner Pfaffen, alle Weiber +Pfaffinnen, es sei jung oder alt, etc._ This is still more +strongly emphasized in the _Abuse of the Mass_ of 1522. + +Two more points need to be mentioned,--the withholding of the cup +from the laity and the number of the sacraments. In the _Sermon_ +of 1519 Luther attaches little importance to the communion in +both kinds, though he thinks it would be well for the Church in a +General Council to restore the two elements to all Christians. +But in this treatise of 1520 he is already beginning to use +stronger language. He would like to know who gave the power to +withhold the cup (sec. 34). In the _Babylonian Captivity_ and in +the _Abuse of the Mass_ he unsparingly condemns the Roman +practice. On the number of the sacraments, Luther seems not yet +to have been entirely in the clear when he wrote this work. In +Section 24 he mentions, besides baptism and the Lord's Supper, +"confirmation, penance, extreme unction, etc." In the _Babylonian +Captivity_ he definitely reduces the seven sacraments of the +Roman Church to baptism, the Lord's Supper and penance, but he +had his doubts on this point before he wrote this present work, +as we may conclude from a remark in the _Sermon_ of 1519, in +which he distinguishes "baptism and the bread" as the two +"principal sacraments," and also from a letter to Spalatin,[16] +in which he writes that no one need expect from him a publication +on the other sacraments until he shall first have been taught by +what passage of Scripture he may justify them.[17] In conclusion, +it may be said that this whole _Treatise on the New Testament_ is +a beautiful illustration of the constructive power of Luther's +work. In the work of tearing down he proceeds with the greatest +care, ever mindful of his duty to replace the old with something +new which can stand the test of Scripture. + + J. L. NEVE. + +Wittenberg Theological Seminary, + + Springfield, O. + + +FOOTNOTES + +[1] As the earliest prints, the following may be mentioned: (1) +By Joh. Gruenenberg in Wittenberg, 11520 (the basis of the Weimar +text); (2) by the same publisher, 1520; (3) by Melchior Lotther +in Wittenberg, 1520; (4) by Silanus Ottmar in Wittenberg, Aug. +21st, 1520 (this is the text of the _Erlangen Edition_); (5) a +Wittenberg print with no mention of the publisher, but otherwise +identical in appearance with No. 4; (6) by Fridrichen Peypus at +Nürnberg, 1520; (7) a Wittenberg print, 1520, with no mention of +the publisher; (8) by Adam Petri in Basel, 1520; (9) a Wittenberg +edition of 1520, revised by Luther (_anderweit gecorigiert durch +D. Mart. Luther_); this edition in octavo, all the preceding in +quarto. The text of this treatise in the following collections of +Luther's works, Wittenberg, VII, 25 ff.; Jena, I, 329 ff.; +Altenburg, I, 514 ff.; Leipzig, XVII 490 ff.; Walch XIX, 1256 +ff.; Erlangen XXVII, 141 ff.; Weimar VI. 353 ff. + +[2] By the word "mass" Luther means the celebration of the Lord's +Supper. Even after this sacrament was understood in an +evangelical sense, the Lutherans for a long time kept the name +mass. Thus Melanchthon writes in the Augs. Conf., Art. xxiv, "Our +churches are falsely accused of abolishing the mass; for the mass +is retained on our part, and celebrated with the greatest +reverence." + +[3] Page 224. + +[4] De Weite, _Luther's Briefe_, I, 475. + +[5] The name given by the Lutheran theologians to those who +denied the real presence of the body and blood of Christ in the +Lord's Supper. + +[6] Two more might have been mentioned: (1) a discourse on the +proper preparation of the Lord's Supper (_Erl. Ed._, XVII, 55 +ff.) and (2) the _Discourse on Excommunication_ (_Ibid._, XXVII, +29 ff.) + +[7] In the Introduction to _The Babylonian Captivity of the +Church_ he writes: "I am compelled, whether I will or not, to +become daily more learned, having so many notable teachers +diligently pushing me on and keeping me at work." (_Weimar Ed._, +VI, 497. + +[8] Cf. Koëstlin-Kawäeau, _Martin Luther_, 4th ed., I, 284; +Koëstlin-Hay, _Theology of Luther_, I, 399 f; _Luther's Werke, +Berlin Ed._, III, 261-264, 374. + +[9] _Weimar Ed._, VI, 511 f. + +[10] Cf. Koëstlin-Hay, op. cit., I, 340. + +[11] Ibid., p. 350. + +[12] _Erl. Ed._, XVI, 33, 92 ff. + +[13] So also with much emphasis in the _Sermon v. d. hochw. +Sac._, 1519. + +[14] He means the _Serm. v. d. hochw. Sac._, 1519. + +[15] _Weimar Ed._, VI, 502. + +[16] De Weite, _Briefe_, I, 378 + +[17] Koëstlin-Hay, op. cit., I, 355. + + +A TREATISE ON THE NEW TESTAMENT, + +THAT IS THE HOLY MASS + +1519 + + +JESUS[1] + +[Sidenote: The Multiplying of Laws] + +1. Experience, all chronicles, and the Holy Scriptures besides, +teach us this truth: the less law, the more justice; the fewer +commandments, the more good works. No well-regulated community +ever existed long, if at all, where there were many laws. +Therefore, before the ancient law of Moses, the Patriarchs of old +had no prescribed law and order for the service of God other than +the sacrifices; as we read of Adam, Abel, Noah and others. +Afterward, circumcision was enjoined upon Abraham and his +household, until the time of Moses, through whom God gave the +people of Israel divers laws, forms, and practices, for the sole +purpose of teaching human nature how utterly useless many laws +are to make people pious. For although the law leads and drives +away from evil to good works, it is still impossible for man to +do them willingly and gladly; but he has at all times an aversion +for the law and would rather be free. Now where there is +unwillingness, there can never be a good work. For what is not +done willingly is not good, and only seems to be good. +Consequently, all the laws cannot make one really pious without +the grace of God, for they can produce only dissemblers, +hypocrites, pretenders, and proud saints, such as have their +reward here [Matt. 6:2], and never please God. Thus He says to +the Jews, Malachi i: "I have no pleasure in you; for who is there +among you that would even as much as shut a door for me, +willingly and out of love?" [Mal. 1:10] + +[Sidenote: Sects and Divisions] + +2. Another result of many laws is this, that many sects and +divisions in the congregations [Gemeinden] arise from them. One +adopts this way, another that, and there grows up in each man a +false, secret love for his own sect, and a hatred, or at least a +contempt for, and a disregard of the other sects, whereby +brotherly, free, common love perishes, and selfish love prevails. +So Jeremiah and Hosea speak, [Jer. 2:28, Hos. 8:11,12] yea, all +the profits lament that the people of Israel divided themselves +into as many sects as there were cities in the land; each +desiring to outdo the others. Thence also arose the Sadducees and +Pharisees in the Gospel. + +So we observe to-day, that through the Spiritual Law[2] but +little justice and piety have arisen in Christendom; the world +has been filled with dissemblers and hypocrites and with so many +sects, orders, and divisions of the one people of Christ, that +almost every city is divided into ten parties or more. And they +daily devise new ways and manners (as they think) of serving God, +until it has come to this, that priests, monks, and laity have +become more hostile toward each other than Turks and Christians. +Yea, the priests and the monks are deadly enemies, wrangling +about their self-conceived ways and methods like fools and +madmen, not only to the hindrance, but to the very destruction of +Christian love and unity. Each one clings to his sect and +despises the others; and they regard the laymen as though they +were no Christians. This lamentable condition is only a result of +the laws. + +[Sidenote: The Mass Christ's Law] + +3. Christ, in order that He might prepare for Himself an +acceptable and beloved people, which should be bound together in +unity through love, abolished the whole law of Moses. And that He +might not give further occasion for divisions, He did not again +appoint more than one law or order for His entire people, and +that the holy mass. For, although baptism is also an external +ordinance, yet it takes place but once, and is not a practice of +the entire life, like the mass. Therefore, after baptism there is +to be no other external order for the service of God except the +mass. And where the mass is used, there is a true service, even +though there be no other form, with singing, playing, +bell-ringing, vestments, ornaments and postures; for everything +of this sort is an addition invented by men. When Christ Himself +first instituted this sacrament and held the first mass, there +were do patens, no chasuble, no singing, no pageantry, but only +thanksgiving to God, and the use of the sacrament. After this +same simplicity the Apostles and all Christians long time held +mass, until the divers forms and additions arose, by which the +Romans held mass one way, the Greeks another; and now it has +finally come to this, that the chief thing in the mass has become +unknown, and nothing is remembered except the additions of men. + +[Sidenote: Christ's Institution and Man's Ordinances] + +4. The nearer, now, our masses are to the first mass of Christ, +the better, without doubt, they are; and the farther from +Christ's mass, the more perilous. For that reason we may not +boast of ourselves, against the Russians or Greeks, that we alone +have a right to hold mass; as little as a priest who wears a red +chasuble may boast against him who wears one of white or black. +For such external additions and differences may by their +dissimilarity make sects and dissensions, but they can never make +the mass better. Although I neither wish nor am able to displace +or discard all such additions, still, because such pompous forms +are perilous, we must never permit ourselves to be led away by +them from the simple institution by Christ and from the right use +of the mass. And, indeed, the greatest and most useful art is to +know what really and properly belongs to the mass, and what is +added and foreign. For where there is no clear distinction, the +eyes and the heart are easily misled by such shamming into a +false impression and delusion; so that what men have invented is +reckoned the mass, and what the mass is, is never experienced, to +say nothing of deriving benefit from it. Thus, alas! it happens +in our times; for, I fear, every day more than a thousand masses +are said, of which perhaps not one is a real mass. O dear +Christian, to have many masses is not to have the mass. There is +more to it than that. + +[Sidneote: The Chief Thing in the Mass] + +5. If we desire to say mass rightly and understand it, then we +must give up everything that the eyes and all the senses behold +and suggest in this act, such as vestments, in bells, songs, +ornaments, prayers, processions, elevations, prostrations, or +whatever happens in the mass, until we first lay hold of and +consider well the words of Christ, by which He completed and +instituted the mass and commanded us to observe it. For therein +lies the whole mass, its nature, work, profit and benefit, and +without them (i. e., the words) no benefit is derived from the +mass. But these are the words: _Take and eat, this is My body, +which is given for you. [Matt. 26:26] Take and drink ye all of +it, this is the cup of the new and eternal testament in My blood, +[Mark 14:22, 23, 24] which is shed for you and for many for the +forgiveness of sins_ [Luke 22:19, 20]. These words every +Christian must have before him in the mass and hold fast to them +as the chief part of the mass, in which also the really good +preparation for the mass and sacrament is taught; this we shall +see. + +[Sidenote: Faith and God's Promises] + +6. If man is to deal with God and receive anything from Him, it +must happen in this wise, not that man begin lay the first stone, +but that God alone, without any entreaty or desire of man, must +first come and give him a promise.[3] This word of God is the +beginning, the foundation, the rock, upon which afterward all +works, words and thoughts of man must build. This word man must +gratefully accept, and faithfully believe the divine promise, and +by no means doubt that it is and comes to pass just as He +promises. This trust and faith is the beginning, middle, and end +of all works and righteousness. For, because man does God the +honor of regarding and confessing Him as true. He becomes to him +a gracious God, Who in turn honors him and regards and confesses +him as true. Thus it is not possible that man, of his own reason +and strength, should by works ascend to heaven and anticipate +God, moving Him to be gracious; but God must anticipate all works +and thoughts, and make a promise clearly expressed in words, +which man then takes and keeps with a good, firm faith. Then +follows the Holy Spirit, Who is given him because of this same +faith. + +7. Such a promise was given to Adam after his fall, when God +spake to the serpent: "I will put enmity between thee and the +woman, between her seed and thy seed: she shall crush thy head; +and thou shalt lie in wait for her foot." [Gen. 3:15] [4] In +these words, however obscurely, God promises help to human +nature, namely, that by a woman the devil shall again be +overcome. This promise of God sustained Adam and Eve and all +their children until the time of Noah; in this they believed, and +by this faith they were saved; else they had despaired. [Gen. 9:9 +f.] In like manner, after the flood, He made a covenant with Noah +and his children, until the time of Abraham (Genesis xii), whom +He summoned out of his fatherland [Gen. 12:1, 3], and promised +that in his seed all nations should be blessed [Gen. 18:18]. This +promise Abraham believed and obeyed, and thereby was justified +and became the friend of God. [Gen. 22:18; 15:6] In the same book +this promise to Abraham is many times repeated, enlarged and made +more definite, until Isaac is promised him, who was to be the +seed from which Christ and every blessing should come. In this +faith upon the promise Abraham's children were kept until the +time of Christ, although in the mean time it was continually +renewed and made more definite by David and many prophets This +promise the Lord in the Gospel calls "Abraham's bosom," [Luke +16:22, 23] because in it were kept all who with a right faith +clung thereto, and, with Abraham, waited for Christ Then came +Moses, who declared the same promise under many forms in the Law. +[Ex. 3:6, 7, 8] Through him God promised the people of Israel the +land of Canaan, while they were still in Egypt; which promise +they believed, and by it they were sustained and led into that +land. + +[Sidenote: God's Promise in the Mass--the Testament] + +8. In the New Testament, likewise, Christ has made a promise or +solemn vow, which we are to believe and thereto come to godliness +and salvation. This promise is the word in which Christ says: +"This is the cup of the New Testament." [Luke 22:20] This we +shall now examine. + +Not every vow is called a testament, but only a last irrevocable +will of one who is about to die, whereby he bequeaths his goods, +allotted and assigned to be distributed to whom he will. Just as +St. Paul says to the Hebrews that a testament must be made +operative by death, and avails nothing while he still lives who +made the testament. [Heb. 9:16, 17] For other vows, made for this +life, may be hindered or recalled, and hence are not called +testaments. Therefore, wherever in Scripture God's testament is +referred to by the prophets, in that very word the prophets are +taught that God would become man and die and rise again, to the +end that His Word, in which He promised such a testament, might +be fulfilled and confirmed. For if He is to make a testament as +He promised, then He must die; if He is to die, He must be a +man. And so that little word "testament" is a short summary of +all God's wonders and grace, fulfilled in Christ. + +[Sidenote: Difference between Old and New Testaments] + +9. He also distinguishes this testament from others and says, "It +is a new and everlasting testament, in His own blood, for the +forgiveness of sins"; whereby He disannuls the old testament. For +the little word "new" makes the testament of Moses old and +ineffective, one that avails no more. The old testament was a +promise made through Moses to the people of Israel, to whom was +promised the land of Canaan. For this testament God did not die, +but the paschal lamb had to die instead of Christ and as a type +of Christ; and so it was a temporal testament in the blood of the +paschal lamb, which was shed for the obtaining and possessing of +that land of Canaan. And as the paschal lamb, which died in the +old testament for the land of Canaan, was a temporal and +transitory thing, so too the old testament, together with that +possession or land of Canaan allotted and promised therein, was +temporal and transitory. + +But Christ, the true Paschal Lamb, is an eternal divine Person, +Who dies to establish the new testament; therefore the testament +and the possessions therein bequeathed are eternal and abiding. +And that is what He means when He contrasts this testament with +that other, and says: A new testament--so that the other may +become old and of none effect. An eternal testament, [Heb. 8:13] +He says, not temporal like that other; not to dispose of temporal +lands or possessions, but of eternal. In My blood, He says, not +in the blood of a lamb. All this is to the end that the old +should be altogether annulled and give place to the new alone. + +[Sidenote: What is Promised in the Mass] + +10. What then is this testament, and what is bequeathed us +therein by Christ? Forsooth, a great, eternal and unspeakable +treasure, namely, the forgiveness of all sins, as the words +plainly state, "This is the cup of a new eternal testament in My +blood, that is shed for you and for many for the remission of +sin." [Matt. 26:8, Luke 22:30] As though He said: Behold, man, in +these words I promise and bequeath thee forgiveness of all thy +sin and eternal life. And in order that thou mayest be certain +and know that such promise remains irrevocably thine, I will die +for it, and will give My body and blood for it, and will leave +them both to thee as sign and seal, that by them thou mayest +remember Me." [1 Cor. 11:25] So He says: "As oft as ye do this, +remember Me." [Luke 22:19] Even as a man who bequeathes something +includes therein what shall be done for him afterward [1 Cor. +11:25], as is the custom at present in the requiems and masses +for the dead, so also Christ has ordained a requiem for Himself +in this testament; not that He needs it, but because it is +necessary and profitable for us to remember Him; whereby we are +strengthened in faith, confirmed in hope and made ardent in love. +For as long as we live on earth our lot is such that the evil +spirit and all the world assail us with joy and sorrow, to +extinguish our love for Christ, to blot out our faith, and to +weaken our hope. Wherefore we sorely need this sacrament, in +which we may gain new strength when we have grown weak, and may +daily exercise ourselves into the strengthening and uplifting of +the spirit. + +[Sidenote: Promises and Signs] + +11. Furthermore, in all His promises God has usually given a sign +in addition to the word, for the greater assurance and +strengthening of our faith. Thus He gave Noah the sign of the +rainbow. [Gen. 9:9, 13] To Abraham He gave circumcision as a +sign. [Gen. 17:11] To Gideon He gave the rain on the ground and +on the fleece [Judg. 6:37 ff.]; and we constantly find in the +Scriptures many of these signs, given along with the promises. +For so also worldly testaments are made; not only are the words +written down, but seals and notaries' marks are affixed thereto, +that they may always be binding and authentic. Thus Christ has +done in this testament and has affixed to the words a powerful +and most precious seal and sign; this is His own true body and +blood under the bread and wine. For we poor men, since we live in +our five senses, must always have, along with the words, at least +one outward sign, on which we may lay hold, and around which we +may gather; but in such wise that this sign may be a sacrament, +that is, that it may be external and yet contain and express +something spiritual, so that through the external we may be drawn +into the spiritual, comprehending the external with the eyes of +the body, the spiritual and inward with the eyes of the heart. + +[Sidenote: The Parts of the Testament] + +12. Now we see how many parts there are in this testament, or the +mass. There is, first, the testator who makes the testament, +Christ. Second, the heirs to whom the testament is bequeathed, we +Christians. Third, the testament in itself, the words of Christ +when He says: "This is My body which is given for you. This is My +blood which is shed for you, a new eternal testament, etc." +Fourth, the seal or token, the sacrament, bread and wine, and +under them His true body and blood. For everything that is in +this sacrament must live; therefore He did not put it in dead +writ and seal, but in living words and signs which we use from +day to day. + +And this is what is meant when the priest elevates the host,[5] +by which act he addresses us rather than God, as though he said +to us: Behold, this is the seal and sign of the testament in +which Christ has bequeathed us remission of all an and eternal +life. With this agrees also that which is sung by the choir: +"Blessed be He that cometh to us in the name of God" [Matt. +21:9]?[6] so that we testify how we receive therein blessings +from God, and do not sacrifice nor give to Him. Fifth, the +bequeathed blessing which the words signify, namely, remission of +sin and eternal life. Sixth, the obligation, remembrance or +requiem which we should observe for Christ, to wit, that we +preach this His love and grace, hear and meditate upon it, by it +be incited and preserved unto love and hope in Him, as St. Paul +explains it: "As oft as ye eat this bread and drink of this cup +ye show the death of Christ." [1 Cor. 11:26] And this is what an +earthly testator does, who bequeaths something to his heirs, that +he may leave behind him a good name, the good will of men and a +blessed memory, that he be not forgotten. + +[Sidenote: How the Mass Should be Regarded] + +13. From all this it is now easily seen what the mass is, how one +should prepare himself for it, how observe and how use it, and +how many are the abuses of it. For just as one would act if ten +thousand _gulden_ were bequeathed him by a good friend: so, and +with far more reason, we ought to conduct ourselves toward the +mass, which is nothing else than an exceeding rich and +everlasting and good testament bequeathed us by Christ Himself, +and bequeathed in such wise that He would have had no other +reason to die except that He wished to make such a testament; so +fervently desirous was He to pour out His eternal treasures, as +He says: "With desire I have desired to eat this passover with +you before I die." [Luke 22:15] Hence, too, it comes that in +spite of many masses we remain so blind and cold, for we do not +know what the mass is, what we do in it, nor what we get from it. + +[Sidenote: Faith in the word the True Preparation for the Mass] + +Since then it is nothing else than a testament, the first and by +far the best preparation for the mass is a hungry soul and a firm +joyful faith of the heart accepting such a testament Who would +not go with great and joyful desire, hope and comfort, and demand +a thousand _gulden_, if he knew that at a certain place they had +been bequeathed him; especially if there were no other condition +than that he remember, honor, and praise the testator? So, in +this matter, you must above all else take heed to your heart, +that you believe the words of Christ, and admit their truth, when +He says to you and to all: "This is My blood, a new testament, by +which I bequeath you forgiveness of all sins and eternal life." +How could you do Him greater dishonor and show greater disrespect +to the holy mass than by not believing or by doubting? For He +desired this to be so certain that He Himself even died for it. +Surely such doubt would be naught else than denying and +blaspheming Christ's sufferings and death, and every blessing +which He has thereby obtained. + +14. For this reason, I have said, everything depends upon the +words of this sacrament, which are the words of Christ, and which +we verily should set in pure gold and precious stones, and keep +nothing more diligently before the eyes of the heart, that faith +be exercised thereby. Let another pray, fast, go to confession, +prepare himself for mass and the sacrament as he will. Do thou +the same, but know that all that is pure fool's-work and +self-deception, if you do not set before you the words of the +testament and arouse yourself to believe and desire them. A long +time would you have to polish your shoes, pick the lint[7] off +your clothes, and deck yourself out to get an inheritance, if you +had no letter and seal with which you could prove your right to +it. But if you have letter and seal, and believe, desire, and +seek it, it must be given you, even though you were scaly, +scabby, stinking and most unclean. So if you would receive this +sacrament and testament worthily, see to it that you bring +forward these living words of Christ, rely thereon with a strong +faith, and desire what Christ has therein promised you: then it +will be given you, then are you worthy and well prepared. This +faith and confidence must and will make you joyful, and awaken a +bold love for Christ, by means of which you will begin with joy +to lead a really good life and with all your heart to flee from +sin. For he who loves Christ will surely do what pleases Him, and +leave undone what does not please Him. But who will love Him +except he taste the riches of this testament which Christ, out of +pure mercy, has freely bequeathed to poor sinners? This taste +comes by the faith which believes and trusts the testament and +promise. If Abraham had not believed the promise of God he would +never have amounted to anything. Just as certainly, then, as +Abraham, Noah, and David accepted and believed their promises: so +certainly must we also accept and believe this testament and +promise. + +[Sidenote: Who is Worthy] + +15. Now there are two temptations which never cease to assail +you; the first, that you are entirely unworthy of so rich a +testament, the second, that even were you worthy, the blessing is +so great that human nature is terrified by the greatness of it; +for what do not forgiveness of all sin and eternal life bring +with them? If either of these temptations comes to you, you must, +as I have said, esteem the words of Christ more than such +thoughts. It will not be He that lies to you; your thoughts will +be deceiving you. + +Just as though a poor beggar, yea, a very knave, were bequeathed +a thousand _gulden_: he would not demand them because of his +merit or worthiness, nor fail to claim them because of the +greatness of the sum; and if any one should cast up to him his +unworthiness and the greatness of the sum, he would certainly not +allow anything of that sort to frighten him, but would say: "What +is that to you? I know full well that I am unworthy of the +inheritance; I do not demand it on my merits, as though it had +been due me, but on the favor and grace of the testator. If he +did not think it too much to bequeath to me, why should I so +despise myself and not claim and take it?" So also must a timid, +dejected conscience insist, against its own thoughts, upon the +testament of Christ, and be stubborn in firm faith, despite its +own unworthiness and the greatness of the blessing. For this very +reason that which brings to such unworthy ones so great a +blessing is a divine testament, by which God desires above all +things to awaken love to Him. So Christ comforted those dejected +ones who thought the blessing too great and said: "Faint-hearted +little flock, fear not; it hath pleased your Father to give you +the eternal Kingdom." [Luke 12:32] + +[Sidenote: Abuses of the Mass: 1. The Suppression of the Words] + +16. But see now what they have made of the mass! In the first +place, they have hidden these words of the testament, and have +taught that they are not to be spoken to the laity, that they are +secret words to be spoken in the mass only by the priest. Has not +the devil here in a masterly way stolen from us the chief thing +in the mass and put it to silence? For who has ever heard it +preached that one should give heed in the mass to these words of +the testament and insist upon them with a firm faith? And yet +this should have been the chief thing. Thus they have been +afraid, and have taught us to be afraid, where there is no cause +for fear, nay, where all our comfort and safety lie. + +How many miserable consciences, which perished from fear and +sorrow, could have been comforted and rescued by these words! +What devil has told them that the words which should be the most +familiar, the most openly spoken among all Christians, priests +and laity, men and women, young and old, are to be hidden in +greatest secrecy? How should it be possible for us to know what +the mass is, or how to use and observe it, if we are not to know +the words in which the very mass consists?[8] + +But would to God that we Germans could say mass in German, and +sing these "most secret" words loudest of all! Why should not we +Germans say mass in our own language, when the Latins, Greeks and +many others observe mass in their language? Why should we not +also keep secret the words of baptism: "I baptise thee in the +name of the Father and of the Son and of the Holy Ghost, Amen"? +[Matt. 28:19] If every one may speak in German, and aloud, these +words, which are no less the holy Word and promise of God, why +should not every one also be permitted to hear and speak those +words of the mass aloud and in German? + +[Sidenote: Word and Sign in the Sacraments] + +17. Let us learn, then, that in every covenant[9] of God there +are two things which one must consider; these are Word and Sign. +In baptism these are the words of the baptiser and the dipping in +water.[10] In the mass they are the words and the bread and wine. +The words are the divine covenant, promise and testament. The +signs are sacraments, that is sacred signs. Now since the +testament is far more important than the sacrament, so the words +are much more important than the signs. For the signs might be +lacking, if only one have the words, and thus one might be saved +without sacrament, yet not without testament. For I can daily +enjoy the sacrament in the mass, if I only keep before my eyes +the testament, that is, the words and covenant of Christ, and +feed and strengthen my faith thereby. + +We see, then, that the best and greatest part of all sacraments +and of the mass is the words and covenant of God, without which +the sacraments are dead and are nothing at all; like a body +without a soul, a cask without wine, a purse without gold, a type +without fulfilment, a letter without spirit, a sheath without a +knife, and the like; whence it is true that when we use, hear, or +see the mass without the words or testament, and look only to the +sacrament and sign, we do not even half keep the mass. For +sacrament without testament is keeping the case without the +jewel, quite an unequal separation and division. + +[Sidenote: The Testament ignored] + +18. I fear, therefore, that there is at present more idolatry in +Christendom through the masses than ever occurred among the Jews. +For we hear nowhere that the mass is directed toward the feeding +and strengthening of faith, for which alone it was ordained by +Christ, but is only used as a sacrament without the testament. + +Many have written of the fruits of the mass, and indeed have +greatly exalted them; nor do I question the value of these +fruits. But take heed that you regard them all, compared to this +one thing, as the body compared to the soul. God has here +prepared for our faith a pasture, table and feast; [Ps. 23] but +faith is fed with nothing except the Word of God alone. Therefore +you must take heed above all things to the words, exalt them, +highly esteem them, and hold them fast; then you will have not +simply the little drops of blessing[11] that drip from the mass, +but the very head-waters of faith, from which springs and flows +all that is good, as the Lord says in John vii, "Whosoever +believeth in Me, out of his belly shall flow streams of living +water" [John 4:14, 15]; again: "Whosoever shall drink of the +water which I give, he shall never thirst, and there shall be in +him a spring of living water unto everlasting life." We see, +then, the first abuse of the mass is this--that we have lost the +chief blessing, to wit, the testament and the faith. What +consequences this has had we now shall see. + +19. It follows of necessity, where faith and the Word or promise +of God decline or are neglected, that there arise in their place +works and a false, presumptuous trust in them. For where there is +no promise of God there is no faith. Where there is no faith, +there everyone presumptuously undertakes to better himself by +means of works, and to make himself well-pleasing to God. When +this happens, false security and presumption arise therefrom, as +though man were well-pleasing to God because of his own works. +When this does not happen, the conscience has no rest, and knows +not what to do, that it may become well-pleasing to God. + +[Sidenote: Abuses of the Mass: 2. The Mass a Good Work] + +So too I fear that many have made out of the mass a good work, +whereby they thought to do a great service to Almighty God. Now, +if we have rightly understood what has been said above, namely, +that the mass is nothing else than a testament and sacrament, in +which God pledges Himself to us and gives us grace and mercy, I +think it is not fitting that we should make a good work or merit +out of it. For a testament is not _beneficium acceptum, sed +datum_;[12] it does not derive benefit from us, but brings us +benefit. Who has ever heard that he who receives an inheritance +does a good work? He does derive benefit. Likewise in the mass we +give Christ nothing, but only take from Him; unless they are +willing to call this a good work, that a man be quiet and permit +himself to be benefited, to be given food and drink, to be +clothed and healed, helped and redeemed. Just as in baptism, in +which there is also a divine testament and sacrament, no one +gives God anything or does Him a service, but instead takes +something; so too in all the other sacraments, and in the sermon. +For if one sacrament cannot be a meritorious good work, then no +other can be a work; because they are all of one kind, and it is +the nature of a sacrament or testament that it is not a work, but +only an exercise of faith. + +[Sidenote: Good Works Connected with the Mass] + +20. It is true, indeed, that when we come together to the mass to +receive the testament and sacrament, and to nourish and +strengthen faith, we there offer our prayer with one accord, and +this prayer, which arises out of faith, and is for the increase +of faith, is truly a good work; and we also distribute alms among +the poor; as was done aforetime when the Christians gathered food +and other needful things, which after the mass were distributed +among the needy, as we learn from St. Paul. But this work and +prayer are quite another thing than the testament and sacrament, +[1 Cor. 11:21, 22] which no one can offer or give to God or to +men, but every one takes and receives of it for himself only, in +proportion as he believes and trusts. Now just as I cannot +receive or give the sacrament of baptism, of penance, or of +extreme unction in any one's stead or for his benefit, but I take +for myself alone the blessing therein offered by God, and there +is here not _officium_, but _beneficium_, i. e., not work or +service, but reception and benefit alone; so also, no one can say +or hear mass for another, but each one for himself alone, for it +is purely a taking and receiving. + +This is all easily understood, if one only considers what the +mass really is, namely, a testament and sacrament; that is, God's +Word and promise, together with a sacred sign, the bread and the +wine, under which Christ's body and blood are truly present. For +by what process of reasoning could a man be said to do a good +work for another when, like the others, he comes as one in need, +and takes to himself the words and sign of God in which God +promises and grants him grace and help? Surely, to receive God's +Word, sign, and grace is not the imparting of good, or the doing +of a good work, but is simply a "taking to oneself." + +[Sidenote: Abuses of the Mass: 3. The Mass as a Sacrifice] + +21. Now, since the whole world has made a sacrifice of the mass, +wherein they bring an offering to God, which without doubt is the +third and very worst abuse, we must dearly distinguish between +what we offer and what we do not offer in the mass. + +Beyond all doubt the word "offering" in the mass has arisen and +has remained until now, because in the times of the Apostles, +when some of the practices of the Old Testament were still +observed, the Christians brought food, money and necessities, +which were distributed in connection with mass among the needy, +as I have said before.[13] For so we still read in Acts iv, that +the Christians sold all that they had, and brought it to the feet +of the Apostles, who then had it distributed and gave of the +common possessions to every one as he needed. [Acts 4:34, 35] +Even so the Apostle Paul teaches, that all food and whatsoever we +use shall be blessed with prayer and the Word of God, and thanks +be given to God therefor [Rom. 14:6, 7; 1 Cor. 10:30,31]; hence +we say the _Benedicite_ and _Gratias_[14] at table. Thus it was +the custom of the Old Testament, when men thanked God for gifts +received, that they lifted them up in their hands to God; as is +written in the law of Moses. [Exod. 34:26; Num.15:19, 20] +Therefore, the apostles also lifted up the offerings in this way, +thanked God, and blessed, with the Word of God, food and whatever +the Christians gathered. And Christ Himself, as St. Luke writes, +lifted up the cup, gave thanks to God, drank of it, and gave to +the others, before He instituted the sacrament and testament. +[Luke 22:17] + +[Sidenote: The Collect and Offeratory] + +22. Traces of this usage have survived in three customs. The +first, that the first and last prayer of the mass are called +"collects," that is, "collections"; which indicates that these +prayers were spoken as a blessing and thanksgiving over the food +which had been collected, to bless it and give thanks to God, +according to the teaching of St. Paul [1 Cor. 10:30, 31]. The +second, when the people after the Gospel proceed to the offering; +from which the chant which is sung at that time is called +"Offertory," that is, an offering. The third, that the priest +elevates in the paten and offers to God the still unblessed host, +at the same time that the offertory is being sung and the people +are making their offering; by which is shown that the sacrament +is not offered to God by us, but only these "collects" and +offerings of food and gifts that have been gathered, in order +that God may be thanked for them, and they may be blessed, to be +distributed to the needy. + +For afterward, when the priest, in the "low mass," [15] elevates +the blessed host and cup, there is not a word said about the +sacrifice, where he should most of all make mention of the +sacrifice, if the mass were a sacrifice: but, as I have said +above,[16] he elevates it not toward God, but toward us, to +remind us of the testament, and to incite us to faith in the +same. In like manner, when he receives or administers the +sacrament, he does not mention the sacrifice by a single word; +which must and should be done were the sacrament a sacrifice. +Therefore, the mass dare not and cannot be called or be a +sacrifice because of the sacrament, but only because of the food +which is gathered and the prayer with which God is thanked and +with which it is blessed. + +[Sidenote: The Offering at the Mass] + +23. Now the custom of gathering food and money at the mass has +fallen into disuse, and not more than a trace of it remains in +the offering of the _pfennig_ on the high festivals, and +especially on Easter Day, when they still bring cakes, meat, +eggs, etc., to church to be blessed. Now in place of such +offerings and collections, endowed churches, monastic houses and +hospitals have been erected, and should be maintained for the +sole purpose that the needy in every city may be given all they +need, that there be no beggar or needy one among the Christians, +but that each and all may have from the mass enough for body and +soul. + +But all this is reversed. Just as the mass is not rightly +explained to men, but is understood as a sacrifice, not as a +testament, so, on the other hand, that which is and ought to be +the offering, namely, the possessions of the churches and +monastic houses, is no longer offered and is not given, with the +thanksgiving and blessing of God, to the needy to whom it ought +to be given. Therefore God is provoked to anger, and now permits +the possessions of the churches and monastic houses to become the +occasion of war, of worldly pomp, and of such abuse that no other +blessing is so shamefully and blasphemously managed and wasted. +And since it does not serve the poor, for whom it was appointed, +it is indeed meet and right that it should remain unworthy to +serve for anything but sin and shame. + +[Sidenote: The Mass Not a Sacrifice] + +24. Now if you ask what is left in the mass to give it the name +of a sacrifice, since so much is said in the Office about the +sacrifice, I answer: Nothing is left. For, to be brief and to the +point, we must let the mass be a sacrament and testament, and +this is not and cannot be a sacrifice any more than the other +sacraments--baptism, confirmation, penance, extreme unction, +etc.--are sacrifices.[17] Otherwise we should lose the Gospel, +Christ, the comfort of the sacrament and every grace of God. +Therefore we must separate the mass clearly and distinctly from +the prayers and ceremonies which have been added by the holy +fathers, and keep the two as far apart as heaven and earth, that +the mass may remain nothing else than the testament and sacrament +comprehended in the words of Christ. What there is over and +beyond these words we are to regard, in comparison with the words +of Christ, as we regard the monstrance[18] and corporal[19] in +comparison with the host and the sacrament itself; and these we +regard as nothing but additions for the reverent and seemly +administration of the sacrament. Now just as we regard the +monstrance, corporal and altar-cloths compared with the +sacrament, so we are to look upon all added words, works and +ceremonies of the mass compared with the words of Christ Himself, +in which He gives and ordains this testament. For if the mass or +sacrament were a sacrifice, we would have to say that it is a +mass and sacrifice when the sacrament is brought to the sick in +their home, or when those in health receive it in the church, and +that there are as many masses and sacrifices as the number of +those who approach the sacrament. If in this case it is not a +sacrifice, how is it a sacrifice in the hand of the priest, since +it is still one and the same sacrament, one and the same use, one +and the same benefit, and in all respects the same sacrament and +testament with all of us? + +[Sidenote: The Spiritual Sacrifice in the Mass] + +25. We should, therefore, give careful heed to this word +"sacrifice," that we do not presume to give God something in the +sacrament, when it is He who therein gives us all things. We +should bring spiritual sacrifices, since the external sacrifices +have ceased and have been changed into the gifts to churches, +monastic houses and charitable institutions. What sacrifices +then are we to offer? Ourselves, and all that we have, with +constant prayer, as we say: "Thy will be done on earth as in +heaven." [Matt. 6:10] Whereby we are to yield ourselves to the +will of God, that He may do with us what He will, according to +His own pleasure; in addition, we are to offer Him praise and +thanksgiving with our whole heart, for His unspeakable, sweet +grace and mercy, which He has promised and given us in this +sacrament. And although such a sacrifice occurs apart from the +mass, and should so occur, for it does not necessarily and +essentially belong to the mass, as has been said,[20] yet it is +more precious, more seemly, more mighty and also more acceptable +when it takes place with the multitude and in the assembly where +men provoke, move and inflame one another to press close to God, +and thereby attain without all doubt what they desire. + +For so has Christ promised; where two are gathered together in +His name there He is in the midst of them, and where two agree on +earth as touching anything that they shall ask, all shall be done +that they ask. [Matt. 18:19, 20] How much more shall they obtain +what they ask, when a whole city comes together to praise God and +to pray with one accord! We would not need many +indulgence-letters if we proceeded aright in this matter. Souls +also would easily be redeemed from purgatory and innumerable +blessings would follow. But, alas! that is not the way it goes. +Everything is reversed; what the mass is intended to do, we take +upon us and want to do ourselves; what we ought to do we give +over to the mass. All this is the work of unlearned, false +preachers. + +26. To be sure, this sacrifice of prayer, praise and +thanksgiving, and of ourselves, we are not to present before God +in our own person, but we are to lay it on Christ and let Him +present it, as St. Paul teaches in Hebrews xiii: "Let us offer +the sacrifice of praise to God continually, that is, the fruit of +the lips which confess Him and praise Him," [Heb. 13:15] and all +this through Christ. For He is also a priest, as Psalm cx says: +"Thou art a priest forever after the order of Melchizedek" [Ps. +110:4]; because He intercedes for us in heaven, receives our +prayer and sacrifice, and through Himself, as a godly priest, +makes them pleasing to God [Heb. 5:6, 10, etc.], as St. Paul says +again in Hebrews ix: "He is ascended into Heaven to be a mediator +in the presence of God for us" [Heb. 9:24]; and: "It is Christ +Jesus that died, yea, rather, that is risen again, Who is even at +the right hand of God, Who also maketh intercession for us." +[Rom. 8:34] + +[Sidenote: Christ the Priest: Christians the Sacrifice] + +From these words we learn that we do not offer Christ as a +sacrifice, but that Christ offers us. And in this way it is +permissible, yea, profitable, to call the mass a sacrifice, not +on its own account, but because we offer ourselves as a sacrifice +along with Christ; that is, we lay ourselves on Christ by a firm +faith in His testament, and appear before God with our prayer, +praise and sacrifice only through Him and through His mediation; +and we do not doubt that He is our priest and minister in heaven +before God. Such faith, forsooth, brings it to pass that Christ +takes up our cause, presents us, our prayer and praise, and also +offers Himself for us in heaven. If the mass were so understood +and therefore called a sacrifice, it would be well. Not that we +offer the sacrament, but that by our praise, prayer and sacrifice +we move Him and give Him occasion to offer Himself for us in +heaven, and ourselves with Him. As though I were to say, I had +brought a king's son to his father as an offering, when, indeed, +I had done no more than induce that son to present my need and +petition to the king, and made the son my mediator. + +[Sidenote: All Christians Priests] + +27. Few, however, understand the mass in this way. For they +suppose that only the priest offers the mass as a sacrifice +before God, although this is done and should be done by everyone +who receives the sacrament, yea, also by those who are present at +the mass and do not receive the sacrament. Furthermore, such +offering of sacrifice every Christian may make, wherever he is +and at all times, as St. Paul says: "Let us offer the sacrifice +of praise continually through Him," [Heb. 13:15] and Psalm cx: +"Thou art a priest forever." [Ps. 110:4] If He is a priest +forever, then He is at all times a priest and is offering +sacrifices without ceasing before God. But we cannot be +continually the same, and therefore the mass has been instituted +that we may there come together and offer such sacrifice in +common. + +But let him who understands the mass otherwise or uses it +otherwise than as a testament and sacrifice of this kind take +heed how he understands it. I understand it, as has been said, to +be really nothing else than this, that we receive the testament +and at the same time admonish ourselves and be minded to +strengthen our faith and not doubt that Christ is our priest in +heaven, who offers Himself for us without ceasing and presents us +and our prayer and praise, and makes them acceptable; just as +though I were to offer the human priest as a sacrifice in the +mass and appoint him to present my need and my praise of God, and +he were to give me a token that he would do it. In this case I +would be offering the priest as a sacrifice; and it is in this +wise that I offer Christ, in that I desire and believe that He +accepts me and my prayer and praise, and presents it to God in +His own person, and to strengthen this faith, gives me a token +that He will do it. This token is the sacrament of bread and +wine. Thus it becomes clear that it is not the priest alone who +offers the sacrifice of the mass, but every one's faith, which is +the true priestly office, through which Christ is offered as a +sacrifice to God. This office the priest, with the outward +ceremonies of the mass, simply represents. Each and all are, +therefore equally spiritual priests before God. [Rev. 1:6; 5:10, +1 Pet. 2:9] + +[Sidenote: Faith the True Priestly Office] + +28. From this you can see for yourself that there are many who +rightly observe mass and make this sacrifice, who themselves know +nothing about it, nay, who do not realize that they are priests +and can observe mass. Again, there are many who take great pains +and apply themselves with all diligence, thinking that they are +keeping the mass properly and offering a right sacrifice, and yet +there is nothing right about it. For all those who have the faith +that Christ is a priest for them in heaven before God, and who +lay on Him their prayers and praise, their need and their whole +selves, and present them through Him, not doubting that He does +this very thing, and offers Himself for them, these take the +sacrament and testament, outwardly or spiritually, as a sign of +all this, and do not doubt that all sin is thereby forgiven, that +God has become their gracious Father and that everlasting life is +prepared for them. + +All such, then, wherever they may be, are true priests, observe +the mass aright and also obtain by it what they desire. For faith +must do everything. It alone is the true priestly office and +permits no one else to take its place. Therefore all Christians +are priests; the men, priests, the women, priestesses, be they +young or old, masters or servants, mistresses or maids, learned +or unlearned. Here there is no difference, unless faith be +unequal. Again, all who do not have such faith, but presume to +make much of the mass as a sacrifice, and perform this office +before God, are figure-heads. They observe mass outwardly and do +not themselves know what they are doing, and cannot be well +pleasing to God. For without true faith it is impossible to +please Him, as St. Paul says in Hebrews xi. [Heb. 11:6] Now there +are many who, hidden in their hearts, have such true faith, and +themselves know not of it; many there are who do not have it, and +of this, too, they are unaware. + +[Sidenote: Masses for the Dead] + +39. It has become a wide-spread custom to found masses for the +dead, and many books have been written about it. If we ask now, +Of what benefit are the masses celebrated for the souls which are +kept in purgatory? the answer is: What is custom! God's Word must +prevail and remain true, to wit, that the mass is nothing else +than a testament and sacrament of God, and cannot be a good work +or a sacrifice, although it may be taken to include sacrifice and +good works, as was said above.[21] + +There is no doubt, therefore, that whoever observes mass without +the faith aforementioned benefits neither himself nor any one +else. For the sacrament in itself, without faith, does nothing; +nay, God Himself, Who indeed doeth all things, does and can do +good to no one unless he firmly believes Him; how much less can +the sacrament. It is easy to say, a mass is effective whether it +be performed by a pious or a wicked priest, that it is acceptable +_opere operati_, not _opere operantis_.[22] But to produce no +other argument except that many say this, and it has become a +custom, is poor proof that it is right. Many have praised +pleasures and riches and have grown accustomed to them; that does +not make them right; we should produce Scripture or reason for +it. Therefore let us take heed lest we be made fools. I cannot +conclude that the institution of so many masses and requiems can +be without abuse, especially since all this is done as a good +work and sacrifice by which to pay God, whereas in the mass there +is nothing else than the reception and enjoyment of divine grace, +promised and given us in His testament and sacrament. + +30. I will gladly agree that the faith which I have called[23] +the true priestly office, which makes of us all priests and +priestesses, through which in connection with the sacrament we +offer ourselves, our need, prayer, praise and thanksgiving in +Christ and through Christ, and thereby offer Christ before God, +that is, give Him cause and move Him to offer Himself for us and +us with Himself--this faith, I say, is truly able to do all +things in heaven, earth, hell and purgatory, and to this faith no +one can ascribe too much. And as I have said above,[24] if +Christ promises to two persons the answers to all their prayers +[Matt. 18:19], how much more may so many obtain from Him what +they desire! + +I know full well that some will be very ready to call me a +heretic in this. But, dear fellow, you should also consider +whether you can prove as easily as you slander. I have read all +that, and I know the books on which you rely, so you need not +think I do not know your art. But I say that your art has no +foundation, and that you cannot defend it, and that out of a +sacrament or testament of God you will never make a sacrifice or +a work of satisfaction, and, indeed, satisfaction itself is more +of a human than a divine law.[25] + +Therefore my advice is, let us hold fast to that which is +sure[26] and let the uncertain go; that is, if we would help +these poor souls in purgatory or any one else, let us not take +the risk of relying upon the mass as a sufficient work, but +rather come together to mass, and with priestly faith[27] present +every besetting need, in Christ and with Christ, praying for the +souls [of the departed], and not doubting that we will be heard. +Thus we may be sure that the soul is redeemed. For the faith +which rests on the promise of Christ never deceives nor fails. + +[Sidenote: The Need for the Sacrament] + +31. So we read that St. Monica, St Augustine's mother, on her +death-bed, desired to be remembered in the mass.[28] If the mass +were sufficient of itself to help everyone, what need would there +be for faith and prayer? But you might say, if this is true, +anyone might observe mass and offer such a sacrifice, even in the +open fields. For every one may indeed have such a faith in Christ +in the open fields, and offer and commit to Him his prayer, +praise, need and cause, to bring it before God in heaven, and +besides he may also think of the sacrament and testament, +heartily desire it, and in this way spiritually receive it. For +he who desires it and believes, receives it spiritually, as St. +Augustine teaches.[29] + +What need is there then to observe mass in the churches? I +answer: It is true, such faith is enough, and truly accomplishes +everything, but how could you think of this faith, sacrifice, +sacrament and testament if it were not visibly administered in +certain designated places and churches? The same is true in the +case of baptism and absolution, although faith is sufficient +without them, where no more can be done; still if there were no +place for their administration, who could think of them and +believe in them, or who could know or say anything of them? +Moreover, since God has so ordered this sacrament, we must not +despise it, but receive it with great reverence, praise and +gratitude. For if there were no other reason why we should +observe mass outwardly and not be satisfied with inward faith +alone, yet were this sufficient, that God so orders and wills it. +And His will ought to please us above all things and be +sufficient reason to do or omit anything. + +There is also this advantage: since we are still living in the +flesh and are not all perfect enough to rule ourselves in spirit, +we need to come together to enkindle such a faith in one another +by example, prayer, praise, and thanksgiving, as I have said +above,[30] and through the outward seeing and receiving of the +sacrament and testament to move each other to the increase of +this faith. There are many saints, who like St. Paul the +Hermit,[31] remained for years in the desert without mass, and +yet were never without mass. But such a high spiritual example +cannot be imitated by everyone or by the whole Church. + +[Sidenote: The Mass a Proclamation of the Gospel] + +33. But the chief reason for outwardly holding mass is the Word +of God, which no one can do without, and which must daily be used +and studied. Not only because every day Christians are born, +baptised and trained, but because we live in the midst of the +world, the flesh and the devil, who do not cease to tempt us and +drive us into sin, against which the most powerful weapon is the +holy Word of God, as St. Paul also calls it, "a spiritual sword," +[Eph. 6:17] which is powerful against all sin. This the Lord +indicated when He instituted the mass and said: "This do in +remembrance of Me" [Luke 22:19]; as though He said, "As often as +you use this sacrament and testament you shall preach of Me," As +also St. Paul says in I. Corinthians xi, "As oft as ye eat this +bread and drink this cup ye shall preach and proclaim the death +of the Lord until He come" [1 Cor. 11:26]; and Psalm cii, "They +shall declare the glory of the Lord in Zion and His praise in +Jerusalem, as often as the kings (that is, the bishops and +rulers) and the people come together to serve the lord" [Ps. +102:21, 22]; and Psalm cxi, "He hath instituted a memorial of His +wonders in that He has given meat to all who fear Him." [Ps. +111:4, 5] + +In these passages you see how the mass was instituted to preach +and praise Christ, to glorify His sufferings and all His grace +and goodness, that we may be moved to love Him, hope and believe +in Him, and thus, in addition to this Word or sermon, receive an +outward sign, that is, the sacrament, to the end that our faith, +provided with and confirmed by divine words and signs, may become +strong against all sin, suffering, death and hell and everything +that is against us. And but for the preaching of the Word He +would nevermore have instituted the mass. He is more concerned +about the Word than about the sign. For the preaching ought to be +nothing but an explanation of the words of Christ when He +institutes the mass and says: "This is My body. This is My blood, +etc." What is the whole Gospel but an explanation of this +testament? Christ has comprehended the whole Gospel in a short +summary with the words of this testament or sacrament. For the +whole Gospel is nothing but a proclamation of God's grace and of +the forgiveness of all sins, granted us through the sufferings of +Christ, as St. Paul proves in Romans x [Rom. 10:9, 11, 13]; and +Christ in Luke xxiv [Luke 24:46, 47]. This same thing the words +of this testament contain, as we have seen. + +34. From this we may see what a pity and perversion it is that so +many masses are said, and yet the Gospel is kept altogether +silent. They stand and preach, and give to poor souls chaff for +wheat, yea, death for life, intending afterward to make up for it +with many masses. What sort of baptism would that be, if the +water were poured upon the child and not a word were said? I fear +that the holy words of the testament are read so secretly, and +kept hidden from the laity, because God in His wrath is +testifying thereby that the whole Gospel is no longer publicly +preached to the people, that even as the summary of the Gospel is +hidden, so also its public explanation has ceased. + +[Sidenote: The Withdrawal of the Cup] + +Next, they took entirely from us the one element, the wine, +although that does not matter much, for the Word is more +important than the sign. Still, I should like to know who gave +them the power to do such a thing. In the same way they might +take from us the other element and give us the empty monstrance +to kiss as a relic, and at last abolish everything that Christ +has instituted. I fear it is a figure and type that augurs +nothing good in these perilous, perverted latter days. It is said +that the pope has the power to do it; I say that is all fiction, +he does not have a hair's breadth of power to change what Christ +has made; and whatever of these things he changes, that he does +as a tyrant and Antichrist. I should like to hear how they will +prove it. + +Not that I wish to cause a turmoil about it, for I regard the +Word as mightier than the sign, but I cannot permit the outrage +when they not only do us wrong, but wish to have a right thereto, +and force us not only to permit such a wrong, but also to praise +it as right and good. Let them do what they will, so long as we +are not obliged to acknowledge wrong as right. It is enough that +we permit ourselves, with Christ, to be smitten on the cheek +[John 18:22], but it is not for us to praise it, as though they +had done well therein and earned God's reward. + +[Sidenote: Superstitious Use of Mass] + +35. But what of those poor priests and laymen who have departed +so far from the true meaning of the mass and of faith that they +have even made of it a sort of magic? Some men have masses said +that they may become rich and prosper in their business, others +because they think if they hear mass in the morning they will be +safe during the day from all danger and want; some, again, on +account of sickness; others for still more foolish, yea, even +sinful reasons, and yet they find priests perverted enough to +take their money and do their bidding. + +[Sidenote: Distinction of Masses] + +Furthermore, they have now made one mass better than another; one +is valued as useful for this, another for that. Thus they have +made seven "Golden Masses." [33] The "Mass of the Holy Cross" has +come to have a different virtue from the "Mass of Our Lady." In +this matter every one is silent and permits the people to go on +for the sake of the cursed, filthy _pfennigs_, which through +these various titles and virtues of the mass come piling in. So +must faith, like Christ, be sold by its Judas, that is, by +covetousness and the thirst for money. [Matt. 26:15, 16] + +Some are to be found also who have mass said privately, for this +and for that; in short, the mass must do all kinds of things, +except its own peculiar work--faith, which no one regards. They +now are the best men on earth who have many masses said, as +though they thought thereby to lay up many good works. All of +this is the work of ignorance, which does not separate the hymns +and prayers, which have been added, from the true, original mass. +For one mass is like another and there is no difference, except +in the faith. For the mass is best to him who believes most, and +it serves only to increase faith, and for nothing else. True, +indeed, the added prayers do serve, one this purpose, another +that, according to the meaning of their words, but they are not +the mass or the sacrament. + +[Sidenote: Reduction in the Number of Masses] + +36. I would advise then, that where the masses are not directed +toward such faith, they be abolished, and that there be fewer +masses endowed for the souls of the dead. Truly we provoke God +to anger with them more than we conciliate Him. To what purpose +are the priests in the chapter houses and cloisters so strictly +bound to observe the yearly[34] masses, since they are not only +without such faith, but also are often of necessity unfit. Christ +Himself did not desire to bind anyone thereto and left us wholly +free when He said: "This do ye, as oft as ye do it, in +remembrance of Me." [1 Cor. 11:25] And we men bind ourselves so +fast and drive ourselves on against our own conscience. I see too +that such an institution often has no good reason, but a secret +greed is at the bottom of the obligation and that we burden +ourselves with many masses in order that we may have sufficient +income in temporal things; afterward we say that we do it for +God's sake. I fear few would be found who gratuitously and for +God's sake would thus burden themselves. But if all these masses +are observed in the faith above mentioned, which I scarcely +expect, they are to be tolerated. But if not, then it would be +best that there be only one mass a day in a city, and that it be +held in a proper manner in the presence of the assembled people. +If at any time, however, we desire to have more, the people +should be divided into as many parts as there are masses, and +each part should be made to attend its own mass, there to +exercise their faith and to offer their prayer, praise and need +in Christ, as was said above.[35] + +[Sidenote: Proper Preparation for the Mass] + +37. If, then, the mass is a testament and sacrament in which the +forgiveness of sins and every grace of God are promised and +sealed with a sign, it follows of itself, what is the best +preparation for it. Without doubt, it is given to them that need +it and desire it. But who needs forgiveness of sins and God's +grace more than just these poor miserable consciences that are +driven and tormented by their sins, are afraid of God's anger and +judgment, of death and of hell, that would be glad to have a +gracious God and desire nothing more greatly? These are truly +they who are well-prepared for mass. For them these words have +force and meaning, when Christ says: "Take and drink, this is My +blood, which is shed for you for the remission of sins." [Matt. +26:27] Where such a soul believes these words, as it ought, it +receives from the mass all the fruits of the mass, that is, peace +and joy, and is thus well and richly fed by it in spirit. But +where there is no faith, there no prayer helps, nor the hearing +of many masses; things can only become worse. As Psalm xxiii +says: "Thou preparest a table before me against all my enemies." +[Ps. 23:5] Is this not a clear passage? What greater enemies are +there than sin and an evil conscience which at all times fears +God's anger and never has rest? Again, Psalm cxi says: "He hath +made His wonderful works to be remembered and hath given meat to +them that fear Him." [Ps. 111:4, 5] It is certain then that for +bold, confident spirits, whose sin does not prick them, the mass +is of no value, for they have as yet no hunger for this food, but +are still too full. The mass demands and must have a hungry soul, +which longs for forgiveness of sins and divine favor. + +[Sidenote: The Mass a Remedy against Despair and Doubt] + +38. But because this despair and unrest of conscience are nothing +but an infirmity of faith, the severest malady which man can have +in body and soul, and which cannot at once or speedily be cured, +it is useful and necessary that the more restless a man's +conscience, the more should he approach the sacrament or hear +mass, provided that he picture to himself therein the Word of +God, and feed and strengthen his faith by it, and ever see to it +that he do not make a work or sacrifice of it, but let it remain +a testament and sacrament, out of which he shall take and enjoy a +benefit freely and of grace, by which his heart may become sweet +toward God and obtain a comforting confidence toward Him. For so +sings the Psalter, Psalm civ, "The bread strengtheneth man's +heart, and the wine maketh glad the heart of man." [Ps. 104:15] + +[Sidenote: A Sacrament for the Deaf and Dumb] + +39. Some have asked whether the sacrament is to be offered also +to the deaf and dumb. Some think it a kindness to practice a +pious fraud upon them, and think they should be given unblessed +wafers. This mockery is not right, and will not please God, Who +has made them Christians as well as us; and the same things are +due to them as to us. Therefore, if they have sound +understanding and can show by indubitable signs that they desire +it in true Christian devotion, as I have often seen, we should +leave to the Holy Spirit what is His work and not refuse Him what +He demands. It may be that inwardly they have a better +understanding and faith than we, and this no one should +presumptuously oppose. Do we not read of St. Cyprian,[36] the +holy martyr, that in Carthage, where he was bishop, he gave both +elements to the children, although that has now ceased, for good +reasons? Christ permitted the children to come to Him, and would +not suffer any one to forbid them [Mark 10:13 ff.]. And in like +manner He has withheld His blessings neither from dumb or blind, +nor from the lame; why should not His sacrament also be for those +who heartily and in a Christian spirit desire it? + +[Sidenote: Conclusion] + +40. Thus we see with how very few laws and works Christ has +weighed down His holy Church, and with how many promises He has +lifted it up to faith; although now, alas! all is turned about, +and we are driven by many long and burdensome laws and works to +become pious; and nothing comes of it. But Christ's burden is +light [Matt. 11:30] and soon produces an abundant piety, which +consists in faith and trust, and fulfils what Isaiah says: "A +little perfection shall bring a flood full of all piety." [Isa. +10:32 (Vulgate)] That burden is faith, which is a little thing, +to which belong neither laws nor works, nay it cuts off all laws +and works and fulfils all laws and works. Therefore there flows +from it nothing but righteousness. For so perfect is faith, that +without any other labor and law, it makes everything that man +does acceptable and well-pleasing to God. As I have further said +of it in my little book "Of Good Works." [37] + +Therefore, let us beware of sins, but much more of laws and good +works, and only give heed to the divine promise and to faith; +then good works will come of themselves. To this may God help +us. Amen. + +FOOTNOTES + +[1] See above, p. 25, note 1. + +[2] Luther's customary term for the law of the Church, or "Canon +Law." + +[3] For the application of this principle to the sacrament of +penance, see the _Discussion of Confession_ above, p. 82 f. + +[4] Luther quotes from the Vulgate, St. Jerome's Latin version of +the Bible. + +[5] The bread of the Lord's Supper. + +[6] The _Sanctus_ in the mass. + +[7] Luther says "feathers." + +[8] _Darinnen die Messe steht und geht_. + +[9] _Gelübde_, literally "vow." + +[10] On the mode of baptism see the _Treatise on Baptism_ in this +volume. Cf. _Small Catechism_, Part IV, 4, and _Large Catechism_, +Part IV. + +[11] _Tropffrüchtlein_. + +[12] "Not a benefit received, but a benefit conferred." + +[13] See p. 309. + +[14] i. e., Blessing and Thanksgiving at Table; cf. Appendix II. +of the _Small Catechism_. + +[15] Called the "still" mass because said without music. + +[16] See p. 302. + +[17] Luther at this period still acknowledges seven sacraments. +But see the _Babylonian Captivity_, written in October 1520. + +[18] The receptacle in which the consecrated host is shown to the +people. + +[19] The corporal-cloth spread over the altar during the +communion service. + +[20] See p. 306. + +[21] See pp. 308 f., 311 ff. + +[22] It is the teaching of the Roman Church that a sacrament is +effective _ex opere operato_, i. e., simply as a sacrament +ordained of God. Intended to guard against the idea that the +validity of the sacrament depended on the character of the priest +or of the recipient, it gave rise to the notion that the +sacrament worked a sort of sacred magic. + +[23] See p. 316. + +[24] See p. 313. + +[25] Cf. XCV Theses, pp. 19, 41. + +[26] _Lasst uns des gewissen spielen_. + +[27] See p. 316. + +[28] Confessions of St. Augustine, Book IX, Chapter XI. + +[29] This is the _votum sacramenti_, which, according to Roman +teaching, suffices for salvation if participation in the +sacrament is impossible. + +[30] See p. 313. + +[31] Paul of Thebes, an Egyptian hermit of the III. Century, +whose life was written by St. Jerome. + +[32] The translators have followed the numbering of the text in +the _Weimar_ and _Erlangen Editions_, which omit No. 32 in +numbering the paragraphs. + +[33] The mass held for the Blessed Virgin in Hildsheim on the +second Sunday after St. Michael's Day is, on account of its +magnificence, called "golden." Du Cange. + +[34] The masses which are observed every day throughout the year. + +[35] See p. 313 f. + +[36] Bishop of Carthage, died 258. + +[37] See above, pp. 187 ff. + + +THE PAPACY AT ROME + +AN ANSWER TO THE CELEBRATED ROMANIST AT LEIPZIG + +1520 + + +INTRODUCTION + +Luther's declaration of emancipation from the spiritual +pre-eminence of the Church of Rome, which, said he, "is proven +solely by the by the empty papal decretals of the last four +hundred years, and against which there stands the testimony of +the authentic history of eleven hundred years, the text of Holy +Scripture, and the decree of the Nicene Council," appeared in +print in spring 1519.[1] It was in the form of a +counter-thesis[2] to Eck's specious and celebrated "Thirteenth +Thesis." It culminated in the Leipzig Disputation in July. + +Before another summer had passed, this Disputation bore marvelous +and unlooked-for fruits. In a series of epochal pamphlets, +written in part for the clergy, and in part for the newly +awakened laity, Luther with remarkable rapidity developed his new +and scriptural teaching on the nature of the Church, on the +duties of the state, on the essence of the sacraments, and on the +inner life of the individual Christian. + +The tractates of 1520, to which that on "The Papacy at Rome" +belongs, like most of Luther's writings, were drawn forth from +him in large part defensively, under provocation from the other +side, or by the exigencies of the occasion. His correspondence[3] +during the first half of 1520 reveals them as a result (with +fresh causes arising) of the stir at Leipzig. + +Said Luther (February, 1520), "You cannot make a pen out of a +sword: the Word of God is a sword. I was unwilling to be forced +to come forward in public; and the more unwilling I am, the more +I am drawn into the contest." Widely and eagerly read, these +piquant publications made Luther the awakener, the developer, and +as Harnack declares, the spiritual center of the reformatory +thought that was now rising to a crisis. + +Fortunate it was, that the infancy of modern and the birth of +Luther were contemporary, and that Luther turned to the printing +press to such an extent in that critical period, that in the +single year under discussion the number of printed German works +was doubled. + +Our little book of June 26, 1520, is the earliest of his writings +to present a full outline of his teaching on the nature of the +Christian Church. Driven by an antagonist, to whom his work is a +reply, to write[4] in German for the laity, Luther gives them a +clear and fundamental insight into this burning subject. His +teachings "which he had just one year before maintained at the +Leipzig Disputation are here unfolded, following to their logical +conclusions and clearly presented."[5] This flying counter-attack +against the "famous Romanist at Leipzig" thus becomes, in the +judgment of Köstlin,[6] "one of the most important of his general +doctrinal treatise of that period." + +Luther's reply was written in short order during the last two +weeks in May.[7] It came about in this wise: Eck at the +Disputation had driven Luther to declare that belief in the +divine supremacy of Rome was not necessary to salvation. +Following this, in fall, a Franciscan friar, Augustine von +Avleld, had risen to attack Luther and glorify the papacy, having +received an appointment from Adolph, the Bishop of Merseburg (who +had posted the inhibition on the Leipzig churches against the +Disputation,[8] to write against the Reformer. Alveld's work, +justifying the divine right of the Apostolic Chair, to all +learned men, appeared early in May,[9] in the Latin language, in +a first edition full of errors, followed quickly by a second +edition.[10] Alveld attempted to cut Luther to pieces with +"seven swords," of which the first was _recta ratio_; the second, +_canonica scriptura_; the third, _vera scientia_ (gained through +the Church teachers and scholastics); the fourth, _pietas sacra_; +the fifth, _sanus intellectus_; the sixth, _simplex et pudica +sapientia_; the seventh, _pura et integra scientia_. + +On Alved's miserable jumble, in which the Reformer is alluded to +as a "heretic," "lunatic," "wolf," Luther was not willing to +waste any time (despite a threatening letter from Alveld); but +jotted down some points for John Lonicer,[11] who on June 1st, +published a sharp exposé[12] of the Leipzig Romanist's +weaknesses[13]. Although the monastic authorities at Leipzig, +fearing Luther, now attempted to suppress Alveld, that worthy at +once came out[14] with a new work[15] on the same theme and this +time in the German language[16]. It stirred Luther's blood. "If +the jackanapes had not issued his little book in German to poison +the defenceless laity," he said, "I would have looked on it as +too small a matter to take up." As it was, with great rapidity he +wrote his "The Papacy at Rome against the Celebrated Romanist at +Leipzig." Going to press in May, the book was completed on the +26th of June. The twelve known editions are all quartos and range +in size from twenty-two to thirty-two leaves. The first[17] two +editions were printed by Melchior Lotther in Wittenberg; one by +Peypus in Nuremberg; two by Silvan Otmar in Augsburg; one by +George Nadler in Augsburg; one by Adam Petri in Basel and one by +Andrew Exatander.[18] + +_Incidentally_ Luther handles the "Alveld Ass" [19] and the Roman +cause without gloves, but _in substance_ he explains to the +layman what Christianity really is,[20] i. e., unfolds to them +the essence of the Christian Church.[21] In doing so he takes +advanced ground for civil and religious liberty. The traditional +mediæval idea of universal monarchy is dealt a heavy blow. +Neither in Civil Government nor in the Church is the need of a +single monarchical head. "The Roman Empire governed itself for a +long time, and very well, without the one head, and many other +countries in the world did the same. How does the Swiss +Confederacy govern itself at present?" + +Against the modern demand that the Church shall socialize itself, +that it shall organize as a public center in a community of the +people's civic life, that it shall enter the nation's political +activities for moral uplift, and that ministers should become +what Luther would call "preachers of dreams in material +communities," our book places itself on record[22]. + +Against the widespread demand that Christianity should get +together into one world-wide visible ecclesiastical order, +Luther's words are peremptory. He declares that the one true +Church is already a spiritual community composed of all the +believers in Christ upon the earth, that it is not a bodily +assembly, but "an assembly of the hearts in one faith," that the +true Church is "a spiritual thing, and not anything external or +outward," that "external unity is not the fulfilment of a divine +commandment," and that those who emphasize the externalization of +the Church into one visible or national order "are in reality +Jews."[23] + +Luther refers to those without the unity of the Roman Church as +still within the true Church. "For the Muscovites, Russians, +Greeks, Bohemians, and many other great peoples in the world, all +these believe as we do, baptise as we do, preach as we do, live +as we do." + +But if Luther attacks the supremacy of the outer organization in +the Church, he no less forcibly disputes the supremacy of man's +own inner thinking, his reasoning, in theology. He defines human +reason as "our ability which is drawn from experience in temporal +things" and declares it ridiculous to place this ability on a +level with divine law[24]. He compares the man who uses his +reason to defend God's law with the man who in the thick of +battle would use his bare hand and head to protect his helmet and +sword. He insists that Scripture is the supreme and only rule of +faith[25], and ridicules the Romanists who inject their reason +into the Scriptures, "making out of them what they wish, as +though they were a nose of wax to be pulled around at will." + +As might be supposed, Luther's book, thus set against the +external unity of human ecclesiastical organization, and against +the inner rule of human thinking, is equally strong against the +human visualization of divine worship. He argues against those +who "turn spiritual edification into an outward show", and those +who chiefly apply the name Church to an assembly in which "the +external rites are in use, such as chanting, reading, vestments; +and the name 'spiritual estate' is given to the members of the +holy orders, not on account of their faith (which perhaps they do +not have), but because they have been consecrated with an +external anointing, wear distinctive dress, make special prayers +and do special works, have their places in the choir, and seem to +attend to all such external matters of worship."[26] + +The fallacy of the argument that because the Old Testament was a +type of the New, therefore the material types of the Old +Testament must be reproduced in the New, is exposed by him. [27] +The open and fearless opposition to the popedom at Rome, which +already appeared in the Diet at Augsburg in 1518, and more +circumspectly, in the Leipzig Disputation in 1519, is very +free[28] in this booklet to the laity of 1520, and is preliminary +to the more intense antagonism which will appear in "The +Babylonian Captivity." At Leipzig, Eck had laid emphasis on the +Scripture passage, "Feed my sheep," and both this passage[29] and +the one of Matthew 16:18 ("Thou art Peter, and upon this rock I +will build my Church") are explained by Luther for the laity. He +charges the popes with having forsaken the faith, with living +under the power of Satan, and with being themselves +heretical.[30] + +This tractate applies doctrine to existing institutions, and +makes the truth clear to the laity. We see in it the power of +Luther in stirring the popular mind. We do not regard the coarse +invectives of Luther (which many cultured men of to-day seem to +cite with outward horror--and inner enjoyment) as a remark of low +peasant birth, or of crudeness of breeding, but as the language +of a great leader who, in desperate struggle with the powers that +be, knew how to attach himself to the mind of his age in such way +as to influence it. How noble and great is his own remark at the +close of his booklet on others' allusion to himself in print! +"Whoever will, let him freely slander and condemn my person and +my life. It is already forgiven him. God has given me a glad and +fearless spirit, which they shall not embitter for me, I trust, +not in all eternity." + +Luther in this pamphlet, insists that none are to be regarded as +heretics simply because they are not under the Pope; and that the +Pope's decrees, to stand, must endure the test of Scripture. +Luther wrote in May. In June he told Spalatin that if the Pope +did not reform, he would appeal to the Emperor and German +nobility. Within another month that appeal appeared. + +The men of Leipzig feared the work of Luther, and the rector of +the University had pled for mercy. Luther replied that Leipzig +deserved to be placed in the pillory[31], that he had no desire +to make sport of the city and its university, but was pressed +into it by the bombast of the Romanist, who boasted that he was a +"public teacher of the Holy Scripture at Leipzig"; and by the +fact that Alveld had dedicated his work to the city and its +Council. Alveld answered Lonicer and Luther bitterly, but Luther +replied no more. + + Theodore E. Smauk. + +_Lebanon, Pennsylvania._ + +FOOTNOTES + +[1] Still earlier, in his _Resolutions to the 95 Theses_ +(Resolut. Disputat., etc. Erl. Fr. Ed. II, 122 sqq., 137 +sqq.) Luther had in an historical and objective way spoken +of a time when the Roman Church had not been exalted over +the other churches, at least not above those of Greece; that +it was thus yet in the time of Pope Gregory I. + +[2] Luther's Thirteen Theses against Eck's Thirteen Theses. +Frater Mar. Luth. Dsupt. etc., Erl.-Fr. Ed. III, 4 sqq., 11 +sqq. "Bruder Martin Luther's Disputation und Entschuldigung +wider die Anschuldigungen des D. Johann Eck." St. Louis Ed. +XVIII, 718. The oldest print is doubtless one in possession +of the University at Halle. + +[3] January 10, 1520, to Spalatin; January 26, to John Lang; +February 5, to Spalatin; February 18, to Spalatin; April, +Alved to Luther; Ma 5, May 17, May 31, June 8, and June 20, +to Spalatin, with a letter of July or August to Peter +Mosellanus, rector of the University at Leipzig. + +[4] He alluded to the subject in his Sermon on the Ban. + +[5] Köstlin, _Theology of Luther_, translated by Hay, I, 363. + +[6] _Martin Luther_, I, 299. + +[7] Alved's second book, the _Confutatio Inepti_, was dedicated +to the Council and honorable citizens of the city of Leipzig on +the 23d of April, and appeared in print in the middle of May. Its +smooth and popular form roused Luther to this reply, which was +put in press before the end of May, and published before the end +of June. + +[8] See Luther to Spalatin, July 20, 1519. + +[9] See Luther to Spalatin, May 5, 1520. "Exiit tandem frater +Augustinus Afveidenais cum sus offs," etc. He characterises Alved +in this letter, and refers to the approval it found in Meissen in +his letter to Spalatin of May 17th. + +[10] The title is as follows: "Super apostolica ne-de, An +Videlicet diuino sit iure nec ne, anque potifex qui Papa dici +caeptus est, iure diuino in ea ipea president, no paru laudanda ex +sacro Biblior. canone declaratio. sedita p. F. Augustinu Ahldesem +Franciscanu, regularis (vt dicit) observuatíae sacredote, Prouin +ciae Saxoniae, Sancte crucia, Sa-criq Biblioru canonis publi-cu +lectore i couetu Lipsico, ad Reurendu in Chro patre & dom, dom +Adolphu pricipe Illust. i Anhaldt ic Episcope Mersen-burge sem." +See Super apostolica sed declario edita per Augustinum +Alveldensem Bl.; E. S. Cyprian, Nütsliche Urkunden, Leipzig, +1718, II S. 160 f. + +[11] Luther's famulus. "Ich werde meinem Bruder Famulus +anstellen."--To Spalatin already on May 5th. + +[12] "Contra Romanistam fratrem Augustinu, Alulden. Fran-ciscanu +Leipaica Canonis Biblici publicu lictore eiusdem. F. Joanes +Lonicerus. Augustinianus. VVITTENBERGAE, APVD, COLLEGIVM NOVVM. +_ANNO. M.D.XX._" + +[13] Lonicer's reply had been preceded by one more detailed and +less impetuous by Bernardi Feldkirch, teacher in the Wittenberg +High School. This work is wrongly regarded as Melanchton's. Its +title is: "CONFUTATIO INEP-ti & impli Libelli F. August. AL-VELD. +Franciscani Lipsici, pro D. M. Luthero. Vmittenbergae, apud +Melciorem Lottherum iuniorem, Anno M. D. XX." + +[14] He requested the Nuncio Milits to secure authority for him +to write. + +[15] Cf. Luther in the Tractate: "They cling to me like mud to a +wheel." + +[16] "Eyn gar fruchtbar vu nutsbarlich buchbleyn vo dë Babstliche +stul: vmud von sant Peter: vund vo den, die warhafftige +schef-lein Christi sein, die Christus vner herr Petro befolen hat +in sein hute vnd reglrung, gemacht durch bruder Augustinu Alueldt +sant Francisci ordens tzu Leiptsk." + +See Cyprian, _Urkunden_, II, 161 f. + +On May 31, Luther puts the whole situation graphically in a +letter to Spalatin as follows: "Lonicers Schrift wird morgen +fergig sein. Die Leipziger sind besorgt, ihre Schülter zu +behalten; sie rühmen, dases Erasmus zu ihnen kommen werde. Wie +geschäftig und doch wie unglüchlich ist der Neid. Vor einem +Jahre, da sie ührer uns, als währen wir besiegt, spotteten, saben +sie nicht voraus, dass ihnen dies Kreut bevorstebe. Der Herr +regiert...Ochsenfart soll sich wider das Büchlein Feldkirchens +rüston, in welchem er durch gehechbelt wird. Ich habe ein +deutsches Buch wider den Esel von Alveld fertiggestellt, welches +jetzt under der Presse ist." + +[17] "Von dem Bapstum zu Rome: wid der den hochberupton +Romanisten zu Leipzck D. Martinus Lu-ther ther Agust. +Vuittenberg." 50 leaves, quarto, last page blank. + +[18] For titles of these editions see _Weimar Ed._, vi, 281. + +[19] Luther in this tractate aims beyond the "undersized scribe +of the barefoot friars at Leipzig," at the "brave and great +flag-bearers who remain in hiding, and would win a notable +victory in another's name," namely Prierias, Cajetan, Eck, Emser +and the Universities of Cologne and Louvaine. Luther uses the +epithet quoted above in one of his letters to Spalatin. + +[20] "I welcome the opportunity to explain something of the +nature of Christianity for the laity." + +[21] "I must first of all explain what these things mean, the +Church, and the One Head of the Church." + +[22] "On this point we must hear the word of Christ, Who, when +Pilate asked Him concerning His Kingdom answered, My Kingdom is +not of this world. This is indeed a clear passage in which the +Church is made separate from all temporal communities. Is not +this a cruel error, when one places the Christian Church, +separated by Christ Himself from temporal cities and places, and +transferred to spiritual realms, is made a part of material +communities?" + +"No hope is left on earth except in the temporal." + +[23] Among many things that Luther says on this point are the +following: "According to the Scriptures the Church is called the +assembly of all the believers in Christ upon the earth. This +community consists of all those who live in true faith, hope and +love, so that the essence, life and nature of the Church is not a +bodily assembly, but an assembly of the hearts in one faith. +Thus, though they be a thousand miles apart in body, they are yet +called an assembly in spirit, because each one preaches, +believes, hopes, loves, and lives like the other. So we sing of +the Holy Ghost: 'Thou, Who through diverse tongues gatherest +together the nations in the unity of the faith.' That means +spiritual unity. And this unity is of itself sufficient to make a +Church, and without it no unity, be it of place, of time, of +person, of work, or of whatever else, makes a Church." + +"A man is not reckoned a member of the Church according to his +body, but according to his soul, nay, according to his faith...It +is plain that the Church can be classed with a temporal community +as little as spirits with bodies. Whosoever would not go astray +should therefore hold fast to this, that the Church is a +spiritual assembly of souls in one faith, that no one is reckoned +a Christian for his body's sake; that the true, real, essential, +Church is a spiritual thing, and not anything external or +outward." + +"All those who make the Christian communion a material and +outward thing, like other communities, are in reality Jews, who +wait for their Messiah to establish an external kingdom at a +certain definite place, namely Jerusalem; and so sacrifice the +faith, which alone makes the kingdom of Christ a thing spiritual +or of the heart." + +In this and the following notes, for brevity's sake, various +quotations are summarized and connected. + +[24] "For the teachings of human experience and (Deut. xii:8) +reason are far below the divine law. The Scriptures expressly +forbid us to follow our own reason, Deut. xii: 'Ye shall not +do...every man whatsoever is right in his own eyes'; for human +reason ever strives against the law (Gen. vi:5) of God. Therefore +the attempt to establish or defend divine order with human +reason, unless that reason has previously been established and +enlightened by faith, is just as futile, as if I would throw a +light upon the sun with a lightless lantern, or rest a rock upon +a reed. For Isaiah vii makes reason subject to faith, when he +says (vii:9): 'Except ye believe, ye shall not have understanding +or reason.' He does not say, Except ye have reason, ye shall not +believe. Therefore this scribe would better not have put forth a +claim to establish the faith and the divine law by mere reason." + +[25] "That the serpent lifted up by Moses, signifies Christ, is +taught by John iii. If it were not for that passage, my reasoning +might evolve many strange and weird fancies out of that type. +That Adam was a type of Christ, I learn not from myself, but from +St. Paul. That the rock in the wilderness represents Christ is +not taught by my reason, but by St. Paul. None other explains the +type but the Holy Spirit Himself. He has given the type and +wrought the fulfillment, that both type and fulfillment and the +interpretation may be God's own and not man's, and our faith he +founded not on human, but on divine words. What leads the Jews +astray but that they interpret the types as they please, without +the Scriptures? What has led so many heretics astray but the +interpretation of the types without reference to the Scriptures?" + +[26] "The word Church, when it is used for such external affairs, +whereas it concerns the faith alone, is done violence to; yet +this manner of using it has spread everywhere, to the great +injury of many souls, who think that such outward show is the +spiritual and only true estate in Christendom. Of such a purely +external Church, there is not one letter in the Holy Scriptures. +The building and increase of the Church, which is the body of +Christ, cometh alone from Christ, Who is its head. Christendom is +ruled with outward show; but that does not make us Christians. +The Church is a spiritual and not a bodily thing, for that which +one believes is not bodily or visible. The external marks whereby +one can perceive this Church is on earth, are Baptism, the +Sacrament and the Gospel. For where Baptism and the Gospel are no +one may doubt that there are saints, even if it were only the +babes in their cradles." + +[27] "It is evident that a type is material and external, and +fulfilment of the type is spiritual and internal; what the type +reveals to the bodily eye, its fulfilment must reveal to the eye +of faith alone. The bodily assembly of the people signifies the +spiritual and internal assembly of the Christian people in faith. +Moses set a serpent on a pole and whosoever looked upon it was +made whole. That signifies Christ on the cross. Whosoever +believeth in Him is saved. And so throughout the entire Old +Testament, all the bodily visible things in it signify in the New +Testament spiritual and inward things, which one cannot see, but +only possess in faith. St. Augustine says on John iii: 'This is +the difference between the type and its fulfilment: the type +gave temporal goods and life, but the fulfilment gives spiritual +and eternal life.'" + +"Aaron was a type of Christ and not of the Pope. Paul says the +high priest typifies Christ; you say St. Peter. Paul says Christ +entered not into a temporal building. You make the fulfilment to +be earthly and external. If Aaron was a type in external +authority, vestments and state, why was he not a type in all +other external and bodily matters? The Old Testament high priest +was not permitted to have his head shorn. But why does the Pope +have a tonsure? The Old Testament high priest was a subject. Why +then does the Pope have men kiss his feet and aspire to be king, +which Christ Himself did not? Wherein is the type fulfilled?" + +[28] Luther to Spalatin, June 8th: "Gegen den Esel von Alveld +werde ich menen Angriff so enrichten dass ich des römischen +Pabstes nich uneingedenk bin, und werde keinem von beiden etwas +schenken. Denn solches erfordert der Stoff mit Nothwendigkeith. +Endlicheinmal müssen die Geheimnisse des Antichrist offenbart +werden. Denn so drangen sie sich selbst hervor, und wollen nicht +weiter vorborgen sein." + +To this Luther adds the significant statement: "Ich habe vor, +einen öffentlichen Zettel auszulassen an den Kaiser und den Adel +im ganzen Deutschland, wider die Tyrannei und die +Nichstwürdigkeit des römischen Hofes." + +[29] "'Feeding' in the Roman sense means to burden Christendom +with many and hurtful laws. In 'feeding' it means to sit in the +highest place and to have an office, it follows that whoever is +doing this work of feeding is a saint, whether he be a knave, or +a rogue, or what not. Where there is no love, there is no +feeding. The papacy either must be a love, or it cannot be a +feeding of the sheep." + +[30] "The greater part of the Roman communion, and even some of +the popes themselves, have forsaken the faith wantonly and +without struggle, and live under the power of Satan. The majority +of those who hold so strongly to the authority of the Pope, and +lean upon it, are themselves possessed by the powers of hell. +Some of the popes were heretics themselves and gave heretical +laws. These Roman knaves come along, place the Pope above Christ +and make him a judge over the Scriptures. They say that he cannot +err." + +[31] "Das Bemulhen der Leipziger Gehässigkeit." To Spalatin, Jan. +10. "Die Nichstwürdigkeitem der Leipziger." To Joh. Lang, Jan. +26. "Die Kunstangriffder Leipziger Partei." To Spalatin, Feb. 5. + + +TO THE PAPACY AT ROME + +AN ANSWER TO THE CELEBRATED ROMANIST AT LEIPZIG[1] + +1520 + + +[Sidenote: A New Adversary] + +After all these years of fruitful rain and abundant growth +something new has appeared on the scene. Many have essayed to +attack me heretofore with vile abuse and glorious lies, yet +without much success. But the latest to distinguish themselves +are the brave heroes at Leipzig on the market-place, who desire +not only to be seen and admired, but to break a lance with every +one. Their armor is so wonderful that I have never seen the like +before. They have put the helmet on the feet, the sword on the +head, shield and breastplate on the back, they hold the spear by +the point, and the whole armor becomes them so well as to mark +them as horsemen of a new sort.[2] They would prove thereby not +only that they have not frittered away their time with +dream-books without learning anything, as I accused them, but +would also achieve a great name as people who were conceived, +born, nursed, cradled, fondled, brought up, and grown up in the +Holy Scriptures. It would be no more than fair that whoever +could, should be afraid of them, so that their labor and their +good intentions might not be entirely in vain. Leipzig, to +produce such giants, must indeed be rich soil. + +That you may understand what I mean, observe: Sylvester, Cajetan, +Eck, Emser,[3] and now Cologne and Louvaine have shown their +knightly prowess against me in most strenuous endeavor, and +received the honor and glory they deserved; they have defended +the cause of the pope and of indulgences against me in such a +manner that they might well wish to have had better luck, +finally, some of them thought the best thing to do was to attack +me in the same manner as the pharisees attacked Christ [Matt. +22:35]. They put forward a champion, and thought: If he wins, we +all win with him; if he is defeated, he suffers defeat alone. And +the super-learned, circumspect Malvolio[4] thinks I will not +notice it. Very well, in order that all their plans may not +miscarry, I will pretend not to understand their game. And I beg +them in return, not to take notice, that when I strike the pack, +I am aiming at the mule. And if they will not grant this request, +I stipulate that, whenever I say anything against the newest +Roman heretics and blasphemers of the Scriptures, not merely the +poor, immature scribe of the bare-foot friars at Leipzig shall +take it to himself, but rather the great-hearted flag-bearers, +who remain in hiding, and yet would win a notable victory in +another's name. + +I pray every honest Christian to receive my words--though +sometimes barbed with scorn or satire--as coming from a heart +that is made to break with sorrow and to turn seriousness into +jesting at the sight now beheld at Leipzig, where there are also +pious people who would venture body and soul for God's Word and +the Scriptures, but where a blasphemer can thus openly speak and +write, who esteems and treats God's holy words no better than if +they were the fabled pratings of some fool or jester at the +carnival. Because my Lord Christ and His holy Word, even He who +gave His own blood as the purchase-price, is held to be but +mockery and fools' wit, I must likewise drop all seriousness, and +see whether I, too, have learned how to play the fool and clown. +Thou knowest, my Lord Jesus Christ, how my heart stands toward +these arch-blasphemers. That is my reliance, and I will let +matters take their course in Thy name. Amen. They must ever abide +Thee as the Lord. Amen. + +I notice that these poor people are seeking naught else than to +gain renown at my expense. They cling to me like mud to a wheel. +They would rather have questionable honor shamefully acquired +than remain quiet, and the evil spirit uses the designs of such +people only to hinder me from doing more useful things. But I +welcome the opportunity to give the laity[6] some explanation of +the nature of the Church,[7] and to contradict the words of these +seductive masters. Therefore I intend to treat of the +subject-matter directly, rather than to answer their senseless +prattle. I will not mention their names, lest they achieve their +true purpose and boastfully regard themselves capable of arguing +with me in the Scriptures. + +THE STATEMENT OF THE CASE + +We are discussing a matter which, taken by itself, is +unnecessary, for any one could be a Christian without knowing +anything about it. But these idlers who tread under foot all the +great essentials of the Christian faith, must needs pursue such +things and worry other people, in order to have some object in +life. + +[Sidenote: The Foundation of Papal Power] + +This then is the question: Whether the papacy at Rome, possessing +the actual power over all Christendom (as they say), is of divine +or of human origin,[8] and this being decided, whether it is +possible for Christians to say that all other Christians in that +world are heretics and apostates, even if they agree with us in +holding to the same baptism, Sacrament, Gospel, and all the +articles of faith, but merely do not have their priests and +bishops confirmed by Rome, or, as it is now, buy such +confirmation with money and let themselves be mocked and made +fools of like the Germans. Such are the Muscovites, Russians, +Greeks, Bohemians, and many other great peoples in the world. For +all these believe as we do, baptise as we do, preach as we do, +live as we do, and also give due honor to the pope, only they +will not pay for the confirmation of their bishops and priests. +They will not, like the drunken, stupid Germans, submit to +extortion and abuse with indulgences, bulls, seals, parchments, +and other Roman stock in trade. They are ready, too, to hear the +Gospel from the pope, or the pope's ambassadors, and yet they are +not sent to them. + +Now the question is, whether all these may properly be called +heretics by us Christians (for of such alone, and of no others, +do I speak and write), or whether we are not rather the heretics +and apostates, because we brand such Christians as heretics and +apostates solely for the sake of money. For when the pope does +not send the Gospel to them, and his messengers to proclaim it, +although they are eager to receive them, it is clear as day that +he is grasping for power and money through this confirmation of +bishops and priests. But to this they will not agree, and +therefore they are branded as heretics and apostates. + +Now I have held, and still hold, that they are not heretics and +apostates, but perhaps better Christians than we are, although +not all, even as we are not all good Christians. This is +challenged, after all its predecessors, by the fine little +bare-foot book[9] of Leipzig, which comes along on clogs--nay, on +stilts. It imagines that it alone (among all the others) does not +step into the mud; perhaps it would gladly dance if some one +would buy it a flute. I must have a try at it. + +[Sidenote: The Insincerity of the Roman Claims] + +I say, first of all: No one should be so foolish as to believe +that it is the serious opinion of the pope and of all his +Romanists and flatterers, that his great power is of divine +right. Pray observe, of all that is by divine right not the +smallest jot or tittle is observed in Rome, nay, if they think of +it at all, it is scorned as foolishness; all of which is as clear +as day. They even suffer the Gospel and Christian faith +everywhere to go to rack and ruin, and do not intend to lose a +hair for it. Yea, all the evil examples of spiritual and temporal +infamy flow from Rome, as out of a great sea of universal +wickedness, into all the world. All these things cause laughter +in Rome, and if any one grieves over them, he is called a _Bon +Christian_, i. e., a fool. If they really took the commands of +God seriously, they would find many thousand things more +necessary to be done, especially those at which they now laugh +and mock. For St. James says, "He that keepeth not one +commandment of God, breaketh all." [Jas. 2:10] Who would be so +stupid as to believe that they seek God's command in one thing, +and yet make a mockery of all the others? It is impossible that +any one should take one command of God to heart, and not at least +be moved by all the others. Now there are ever so many who +zealously guard the power of the pope, yet none of them ever +ventures a word in favor of even one of the other much greater +and more necessary commandments, which are so blasphemously +mocked and scornfully rejected at Rome. + +Furthermore, if all Germany were to fall on its knees, and to +pray that the pope and the Romans should keep this power, and +confirm our bishops and priests without payment, for +nothing--even as the Gospel says, "Freely ye have received, +freely give" [Matt. 10:8]--and provide all our churches with good +preachers, because they have a sufficient abundance of riches to +give money instead of taking it; and if it were urged and +pressed, that this is their duty according to divine command: +believe it surely, we should find all of them arguing with more +insistence than any one ever did before, that it is not a divine +command to go to so much trouble without pay. They would soon +find a little gloss[10] with which to wind themselves out of it, +just as they now find what they desire, to weave themselves into +it. All our beseechings would not drive them to it. But since it +means money, everything they dare to put forth must be divine +command. + +[Sidenote: Roman Greed and Extortion] + +The bishopric of Mainz alone, within the memory of men now +living, has bought eight pallia[11] in Rome, every one costing +about 30,000 _gulden_--not to mention the innumerable other +bishoprics, prelacies and benefices. Thus are we German fools to +be led by the nose and then they say: It is a divine command to +have no bishop without Roman confirmation. I am surprised that +Germany, which is by one-half or more in the possession of the +Church,[12] still has so much as one _pfennig_ left by reason of +the unspeakable, innumerable, insufferable Roman thieves, knaves +and robbers. It is said that Antichrist shall find the treasures +of the earth; I trow the Romanists have found them to such an +extent as to make our very life a burden. If the German princes +and the nobility will not interfere very shortly, and with +decisive courage, Germany will yet become a wilderness and be +compelled to devour itself. That would furnish the greatest +pleasure for the Romanists, who do not think of us otherwise than +as brutes, and have made a proverb concerning us at Rome: +"Squeeze the gold from German fools, in any way you can." + +The pope does not prevent this scandalous villainy. They all wink +at it, yea, they think far more highly of these supreme +arch-villains than they do of the holy Gospel of God. They +pretend that we are hopeless fools, and that it is a divine +command that the pope should have his finger in every pie and do +as he pleases with every one, just as if he were a god on earth, +and should not rather be the servant of all,[13] without any pay, +if he wished to be--or were--the very highest. But before +consenting to this, they would much rather surrender this power +and not call this a divine command any more than any other. + +But I hear you say, why do they fight so hard against you in this +matter? Answer: I have attacked some higher things, which concern +faith and God's Word. And when they were not able to contradict +me, and saw that Rome does not trouble itself about such good +things, they dropped them too, and attacked me on indulgences and +the authority of the pope, in the hope of thus attaining the +prize. For they knew very well that where money was concerned, +the chief school of knaves in Rome would support them and not +remain quiet. But Dr. Luther is just a little proud, and pays +very little attention to the grunting and squealing of the +Romanists; and this is well-nigh heartbreaking to them. But that +does not bother my Lord Jesus, nor Dr. Luther, for we believe +that the Gospel will and must continue. Let a layman ask such +Romanists, and let them give answer, why they despoil and mock +all of God's commandments, and rant so violently about this +power, whereas they cannot show at all why it is necessary, or +what it is good for. For ever since it has arisen, it has +accomplished nothing but the devastation of Christendom, and no +one is able to show anything good or useful that has resulted +from it. Of this I will speak more fully if this Romanist comes +again, and then, please God, I will throw light upon the Holy +Chair at Rome and expose it as it deserves to be exposed. + +I have said this, not as a sufficient argument for disputing +papal power, but in order to show the perverted opinions of those +who strain the gnats, but let elephants go through [Matt. 23:24], +who behold the mote in the brother's eye and permit the beams in +their own to remain [Matt. 7:3], only to the end that others may +be stifled by superfluous and unnecessary things, or at least +branded as heretics or by any other epithet that occurs to them. +One of than is this delicate, pious Romanist at Leipzig. Let us +now have a look at him. + +I find three strong arguments by which this fruitful and noble +little book[14] of the Romanist at Leipzig attacks me. + +[Sidenote: The Arguments of the Romanists--1. Luther a Heretic +and a Fool] + +The first, and by far the strongest, is, that he calls me +names--a heretic, a blind, senseless fool, one possessed by the +devil, a serpent, a poisonous reptile, and many other names of +similar import; not simply once, but throughout the book, almost +on every page.[15] Such reproaches, slanders and calumnies are of +no account in other books. But when a book is made at Leipzig, +and issued from the cloister of the bare-foot friars, by a +Romanist of the high and holy observance[16] of St. Frauds, such +names are not merely fine examples of mediation, but likewise +strong arguments with which to defend papal power, indulgences, +Scripture, faith and the Church.[17] It is not necessary that any +one of these should be proved by Scripture or by reason; it is +quite enough that they have been put down in his book by a +Romanist and holy observant of the order of St. Francis. + +And inasmuch as this Romanist himself writes that the Jews had +overcome Christ on the cross with such arguments, I, too, must +surrender, and acknowledge that as far as cursing and scolding, +abuse and slander are concerned, the Romanist has surely beaten +Dr. Luther. On this point he doubtless wins. + +[Sidenote: The Argument from Reason] + +The second argument, to express it tersely, is that of natural +reason. + +This is the argument: A. Every community[18] on earth, if it is +not to fall to pieces, must have a bodily head, under the true +head, which is Christ. + +B. Inasmuch as all Christendom is one community on earth, it must +have a head, which is the pope. + +[Sidenote: The Futility of the Argument] + +This argument I have designated with the letters A and B for the +sake of clearness, and also to show that this Romanist has +learned his A-B-C all the way down to B. However, to answer this +argument: Since the question is whether the pope's power is by +divine right, is it not a bit ridiculous that human reason (that +ability which is drawn from experience in temporal things) is +brought in and placed on a level with the divine law, especially +since it is the intention of this poor presumptuous mortal to +bring the divine law against me. For the teachings of human +experience and reason are far below the divine law. The +Scriptures expressly forbid us to follow our own reason, +Deuteronomy xii, "Ye shall not do...every man whatsoever is right +in his own eyes" [Deut. 12:8]; for human reason ever strives +against the law of God, as Genesis vi. says: "Every thought and +imagination of man's heart is only evil continually." [Gen. 6:5] +Therefore the attempt to establish or defend divine order with +human reason, unless that reason has previously been established +and enlightened by faith, is just as futile as if I would throw +light upon the sun with a lightless lantern, or rest a rock upon +a reed. For Isaiah vii. makes reason subject to faith, when it +says: "Except ye believe, ye shall not have understanding or +reason." [Isa. 7:9] It does not say, "Except ye have reason, ye +shall not believe." Therefore this scribe would better have left +his perverted reason at home, or first have well established it +with texts of Scripture, so as not to put forth so ridiculous and +preposterous a claim and establish the faith and the divine law +by mere reason. For if this reason of ours draws the conclusion +that a visible community must have a visible overlord or cease to +exist, it also must draw the further conclusion, that as a +visible community does not exist without wives, therefore the +whole Church[19] must have a visible, common wife, in order not +to perish. What a valiant woman that would needs be! Again, a +visible community does not exist without a common visible city, +house and country; therefore the Church[19] must have a common +city, house and country. But where will you find that? Verily, in +Rome they are seeking just this with impatient eagerness, for +they have made nearly the whole world their very own. Again, the +Church[19] would likewise need to have in common its visible +property, servants, maids, cattle, food, etc., for no community +exists without them. See how gracefully human reason stalks along +on its stilts. + +A professor of theology ought to have considered in advance the +clumsiness of such an argument, and proved the divine laws and +works by the Scriptures, and not by temporal analogies and +worldly reason. For it is written that the divine commandments +are justified in and by themselves, and not by any external +help.[20] [Ps. 19:9] + +Again, the wise man says of the wisdom of God: "Wisdom hath +overcome the proud with her power." [Prov. 11:3] It is most +deplorable that we should attempt with our reason to defend God's +Word, whereas the Word of God is rather our defence against all +our enemies, as St. Paul teaches us. [Eph. 6:17] Would he not be +a great fool who in the thick of battle sought to protect his +helmet and sword with bare hand and unshielded head? It is no +different when we essay, with our reason, to defend God's law, +which should rather be our weapon. + +From this, I hope, it is clear that the flimsy argument of this +prattler fails utterly, and, together with everything he +constructs upon it, is found to be without any basis whatever. +But that he may the better understand his own mummery, even in +case I should grant that a process of reasoning might be entirely +valid without the Scriptures, I will show that neither of his +arguments is valid, neither the first, A, nor the second, B. + +[Sidenote: The Argument Answered] + +The first, A, is that every community on earth must have one +visible head under Christ. This is simply not true. How many +principalities, castles, cities, and houses we find where two +brothers or lords reign--and with equal authority. The Roman +empire governed itself for a long time, and very well, without +the one head, and many other countries in the world did the same. +How does the Swiss confederacy govern itself at present? Thus in +the government of the world there is not one single overlord, yet +we are all one human race, descended from the one father, Adam. +The kingdom of France has its own king, Hungary its own, Poland, +Denmark, and every other kingdom its own, and yet they are one +people, the temporal estate in Christendom, without one common +head; and still this does not cause these kingdoms to perish. And +if there were no government constituted in just this manner, who +could or would prevent a community from choosing not one, but +many overlords, all clothed with equal power? Therefore it is a +very poor procedure to measure the things which are of God's +appointing by such vacillating analogies of worldly things, when +they do not hold even in the appointments of men. But suppose I +should grant this dreamer that his dream is true, and that no +community can exist without one visible head; how does it follow +that it must likewise be so in the Church?[21] I know very well +that the poor dreamer has a certain conception, according to +which a Christian community is the same as any other temporal +community.[22] He thus reveals plainly that he has never learned +to know what Christendom, or the Christian community, really is. +I had not believed it possible to meet such dense, massive, +stubborn error and ignorance in any man, much less in a saint of +Leipzig. + +For the benefit, therefore, of this numskull, and of those led +astray by him, I must first of all explain what is meant by these +things--the Church,[23] and the One Head of the Church.[23] I +must talk bluntly, however, and use the same words which they +have so barbarously perverted. + +[Sidenote: What is the Church?] + +[Sidenote: The Communion of Saints] + +[Sidenote: The Unity of the Church Not External] + +The Scriptures speak of the Church[23] quite simply, and use the +term in only one sense; these men have added and brought into +general use two more. The first use, according to the Scriptures, +is this, that the Church[23] is called the assembly of all the +believers in Christ upon earth, just as we pray in the Creed: "I +believe in the Holy Ghost, a communion of saints." This community +or assembly consists of all those who live in true faith, hope +and love; so that the essence, life and nature of the Church[23] +is not a bodily assembly, but an assembly of hearts in one faith, +as St. Paul says, Ephesians iv, "One baptism, one faith, one +Lord." [Eph. 4:5] Thus, though they be a thousand miles apart in +body, yet they are called an assembly in spirit because each one +preaches, believes, hopes, loves, and lives like the other. So we +sing of the Holy Ghost: "Thou, who through divers tongues +gatherest together the nations in the unity of the faith."[24] +That means in reality a spiritual unity, because of which men are +called a communion of saints. And this unity is of itself +sufficient to make a Church,[23] and without it no unity, be it +of place, of time, of person, of work, or of whatever else, makes +a Church.[23] On this point we must hear the word of Christ, Who, +when Pilate asked Him concerning His kingdom, answered: "My +kingdom is not of this world." [John 18:36] This is indeed a dear +passage, in which the Church[23] is made separate from all +temporal communities, as not being anything external. And this +blind Romanist makes of it an external community, like any other. +Christ says even more clearly, Luke xvii, "The kingdom of God +cometh not with observation: neither shall they say, Lo, here, or +lo, there! for behold, the kingdom of God is within you." [Luke +17:20, 21] + +I am astounded, that such strong, clear words of Christ are +treated as a farce by these Romanists. For by these words it is +clear to every one that the kingdom of God (for so He calls His +Church[25]) is not at Rome, nor is it bound to Rome or any other +place, but it is where there is faith in the heart, be a man at +Rome, or here, or elsewhere. It is a nauseating lie,[26] and +Christ is made a liar when it is said that the Church[25], is in +Rome, or is bound to Rome--or even that the head and the +authority are there by divine right. + +Moreover, in Matthew xxiv. He foretold the gross deception which +now rules under the name of the Roman Church, when He says: "Many +false prophets and false Christs shall come in My name, saying: I +am Christ; and shall deceive many, and show great signs, that if +possible they shall deceive the very elect. Wherefore, if they +shall say unto you: Behold, in the secret chambers is Christ, +believe it not; behold, He is in the desert, go not forth. +Behold, I have told you before." [Matt. 24:24-26] Is this not a +cruel error, when the unity of the Christian Church[25], +separated by Christ Himself from all material and temporal cities +and places, and transferred to spiritual realms, is included by +these preachers of dreams in material communities,[27] which must +of necessity be bound to localities and places. How is it +possible, or whose reason can grasp it, that spiritual unity and +material unity should be one and the same? There are those among +Christians who are in the external assembly and unity, who yet by +their sins exclude themselves from the inner, spiritual unity. + +Therefore, whosoever maintains that an external assembly or an +outward unity makes a Church,[25] sets forth arbitrarily what is +merely his own opinion, and whoever endeavors to prove it by the +Scriptures, brings divine truth to the support of his lies, and +makes God a false witness, just as does this miserable Romanist, +who explains everything that is written concerning the Church[28] +as meaning the outward show of Roman power; and yet he cannot +deny that the large majority of these people, particularly in +Rome itself, because of unbelief and evil lives, is not in the +spiritual unity, i. e., the true Church.[28] For if to be in the +external Roman unity made men true Christians, there would be no +sinners among them, neither would they need faith nor the grace +of God to make them Christians; this external unity would be +enough. + +[Sidenote: What Makes a Christian] + +From this we conclude, and the conclusion is inevitable, that +just as being in the Roman unity does not make one a Christian, +so being outside of that unity does not make one a heretic or +unchristian. I should like to hear who would dispute this. For +that which is essential must make a true Christian; but if it +does not make a true Christian, it cannot be essential; just as +it does not make me a true Christian to be at Wittenberg or to be +at Leipzig. Now it is clear that external fellowship with the +Roman communion[29] does not make men Christians, and so the lack +of that fellowship certainly does not make a man a heretic or an +apostate. Therefore it must also be false, that it is a divine +command to be in connection with the Roman Church.[28] For +whosoever keepeth one divine command, keepeth them all, and none +can be kept without keeping the others[30]. Therefore it is an +open and blasphemous lie against the Holy Ghost to say that the +external unity under Roman authority is the fulfilment of a +divine commandment, since there are so many in that unity who +neither regard nor fulfil any of the Divine commandments. Hence, +to be in this place or that, does not make a heretic: but to be +without true faith makes a man a heretic. + +Again, it is clear that to be a member of the Roman communion[31] +does not mean to be in true faith, and to be outside of it does +not mean to be in unbelief; otherwise those within it would all +be believers and truly saved, for no one article of faith is +believed without all the other articles. + +Therefore all those who make the Christian communion[32] a +material and outward thing, like other communities, are in +reality Jews (for the Jews likewise wait for their Messiah to +establish an external kingdom at a certain definite place, +namely, Jerusalem), and thus sacrifice the faith, which alone +makes the kingdom of Christ a thing spiritual and of the heart. + +[Sidenote: The Head of the Church] + +Again, if every temporal community is called after its head, and +we say of this city, it is Electoral, and of that, it is Ducal, +and of another, it is Frankish; then by right all Christendom +should be called Roman, or Petrine, or Papal. But why, then, is +it called Christendom? Why are we called Christians, if not from +our head, although we are still upon earth? Hereby it is shown +that for Christendom there is no other head, even upon earth, +than Christ, for it has no other name than the name of Christ For +this reason St. Luke tells us that the disciples were at first +called Antiochians, but soon this was changed and they were +called Christians. [Acts 11:26][33] + +Furthermore, though a man consists of two natures, namely, body +and soul, yet he is not reckoned a member of the Church according +to his body, but according to his soul, nay, according to his +faith. Otherwise it might be said that a man is a nobler +Christian than a woman, because his physical structure is +superior to that of a woman, or that a man is a greater Christian +than a child, a healthy person a stronger Christian than an +invalid; lords and ladies, the rich and powerful, better +Christians than servants, maids, and the poor and lowly; whereas +Paul writes, Galatians v, "In Christ is neither male nor female, +neither lord nor servant, neither Jew nor Greek," [Gal. 3:28; +5:6] but as far as the body is concerned they are all equal. But +he is the better Christian who is greater in faith, hope and +love; so that it is plain that the Church[34] is a spiritual +community, which can be classed with a temporal community as +little as spirits with bodies, or faith with temporal +possessions. + +This, indeed, is true, that just as the body is a figure or image +of the soul, so also the bodily community is a figure of this +Christian, spiritual community, and as the bodily community has a +bodily head, so the spiritual community has a spiritual head. But +who would be so bereft of sense as to maintain that the soul must +have a bodily head? That would be like saying that every live +animal must have on its body a painted head. If this literalist +(I should say, literary person) had really understood what the +Church[34] is, without doubt he would have been ashamed even to +contemplate such a book as his. What wonder, therefore, that from +a darkened and wandering brain issues no light, but thick, black +darkness St. Paul says, Colossians iii, "Our life is not on +earth, but hid with Christ in God." [Col. 3:3] For if the Church +were a bodily assembly, you could tell by looking at the body +whether any one were Christian, Turk or Jew; just as you can tell +by the body whether a person is a man, woman or child, or whether +he is white or black. Again, I can tell whether one is gathered +in temporal assembly with others in Leipzig, Wittenberg, or +elsewhere; but I cannot tell at all whether he is a believer or +not. + +[Sidenote: The Church a Spiritual Thing] + +Whosoever would not go astray should, therefore, hold fast to +this, that the Church[34] is a spiritual assembly of souls in one +faith, and that no one is reckoned a Christian for his body's +sake; in order that he may know that the true, real, right, +essential Church[34] is a spiritual thing, and not anything +external or outward, by whatever name it may be called. For one +who is not a Christian may have all those other things, and they +will never make him a Christian without true faith, which alone +makes Christians. For this reason we are called Christian +believers, and on Pentecost we sing: + + We beseech Thee, Holy Spirit[35], + Let true faith our portion be. + +It is in this wise, and never in any other, that the Holy +Scriptures speak of the Holy Church and of Christendom. + +[Sidneote: The External Church] + +Beyond that, another way of speaking of Christendom has come into +use. According to this, the name Church[36] is given to an +assembly in a house or a parish, a bishopric, an archbishopric, +or the papacy, in which assembly external rites are in use, such +as chanting, reading, vestments. And primarily the name of +"spiritual estate" is given to the bishops, priests and members +of the holy orders; not on account of their faith, which they +perhaps do not have, but because they have been consecrated with +an external anointing, wear crowns, use a distinctive garb, make +special prayers and do special works, say mass, have their places +in the choir, and attend to all such external matters of worship. +But violence is done to the word "spiritual," or "Church," when +it is used for such external affairs, whereas it concerns faith +alone, which, working in the soul, makes right and true +_spirituales_ and Christians; yet this maimer of using it has +spread everywhere, to the great injury and perversion of many +souls, who think that such outward show is the spiritual and only +true estate in Christendom or the Church. + +There is not one letter in the Holy Scriptures to show that such +a purely external Church has been established by God; and I +hereby challenge all those who have made this blasphemous, +damnable, heretical book, or would defend it, together with all +their followers, even if all the universities hold with them. If +they can show me that even one letter of the Scriptures speaks of +it, I am willing to recant. But I know that they cannot do it. +The Canon Law and human statutes, indeed, give the name of Church +or Christendom to such a thing, but that is not now before us. +Therefore, for the sake of brevity and a better understanding, we +shall call the two churches by different names. The first, which +is the natural, essential, real and true one, let us call a +spiritual, inner Christendom. The other, which is man-made and +external, let us call a bodily, external Christendom: not as if +we would part them asunder, but just as when I speak of a man, +and call him, according to the soul, a spiritual, according to +the body, a physical, man; or as the Apostle is wont to speak of +the inner and of the outward man. [Rom. 7:22] Thus also the +Christian assembly, according to the soul, is a communion[37] of +one accord in one faith, although according to the body it cannot +be assembled at one place, and yet every group is assembled in +its own place. This Christendom is ruled by Canon Law and the +prelates of the Church.[38] To this belong all the popes, +cardinals, bishops, prelates, monks, nuns and all those who in +these external things are taken to be Christians, whether they +are truly Christians at heart or not. For though membership in +this communion[37] does not make true Christians, because all the +orders mentioned may exist without faith; nevertheless this +communion is never without some who at the same time are true +Christians, just as the body does not give the soul its life, and +yet the soul lives in the body and, indeed, can live without the +body. Those who are without faith and are outside of the first +community, but are included in this second community, are dead in +the sight of God, hypocrites, and but like wooden images of true +Christians. And so the people of Israel were a type of the +spiritual people, assembled in faith. + +[Sidenote: The Church as a Building] + +The third use of the term applies the word Church, not to +Christendom, but to the edifices erected for purposes of worship. +And the word "spiritual" is so stretched as to cover temporal +possessions, not the possessions which are truly spiritual +because of faith, but those which are in the second or external +Church,[39] and such possessions are called "spiritual" or Church +possessions.[40] Again, the possessions of the laity are called +"worldly," although the laymen who are in the first or spiritual +Church[39] are much better than the worldly clergy and are truly +spiritual. After this fashion it now goes with almost all the +works and the government of the Church;[39] and the name +"spiritual possessions" has been so exclusively applied to +worldly possessions that now no one understands it to mean +anything else, and this has gone so far that men regard neither +the spiritual nor the external Church any more, and they squabble +and quarrel about temporal possessions like the heathen, and say, +they do it for the sake of the Church and of spiritual +possessions. Such perversion and misuse of words and things has +come from the Canon Law and human statutes, to the unspeakable +corruption of Christendom. + +[Sidneote: The Head of the Church: Christ] + +Now let us consider the head of Christendom. From the foregoing +it follows that the first-named Christendom, which alone is the +true Church, may not and cannot have Church: a head upon earth, +and that no one on earth, neither bishop nor pope, can rule over +it; only Christ in heaven is the head, and He ruleth alone. + +[Sidenote: Why the Church Cannot Have an Earthly Head] + +This is proved, first of all, in this way: How can a man rule +over anything which he does not know or understand? And who can +know whether a man truly believes or not? Aye, if the power of +the pope extended to this point, then he could take away a +Christian's faith, or direct its progress, or increase it, or +change it, according to his pleasure, just as Christ can do. + +In the second place, it is proved by the nature of the head. For +it is the nature of every head joined to a body to infuse into +all its members life and feeling and activity. This will be +found to be true of the heads in worldly affairs. For the ruler +of a country instils into his subjects all the things which are +in his own mind and will, and causes all his subjects to be of +like mind and will with himself, and thus they do the work he +wishes to have done, and this work is truly said to have been +instilled into the subjects by the prince, for without him it +would not have been done. Now no man can instil into the soul of +another, nor into his own soul, true faith, and the mind, will +and work of Christ, but this Christ Himself must do. For neither +pope nor bishop can produce faith in a man's heart, nor anything +else a Christian member should have. But a Christian must have +the mind and will which Christ has in heaven, as the apostle +says, I. Corinthians ii [1. Cor. 2:16; 3:23]. It may also happen +that a Christian member has the faith which neither pope nor +bishop has; how then can the pope be his head? And if the pope +cannot give to himself the life of the spiritual church, how can +he instil it into another? Who has ever seen a live animal with a +lifeless head? The head must give life to the body, and therefore +it is clear that on earth there is no other head of the spiritual +Christendom but Christ alone. Moreover, if a man were its head +here below, Christendom would perish as often as a pope dies. For +the body cannot live when the head is dead. + +It follows further, that in this Church Christ can have no vicar, +and therefore neither pope nor bishop is Christ's vicar or regent +in this Church, nor can he ever become such. And this is proved +as follows: A regent, if obedient to his lord, labors with and +urges on the subjects and instils into them the same work which +his lord himself instils, just as we see in temporal government, +where there is one mind and will in lord, regents, and subjects. +And if he were more holy than St. Peter, the pope can never +instill into or create in a Christian man the work of Christ his +Lord, i. e., faith, hope, love, and every grace and virtue. + +And if such illustration and proof were not without flaw, though +founded on the Scriptures, yet St. Paul stands strong and +immovable in Ephesians iv, giving to Christendom but one head and +saying, "Let us be true (i. e., not external, but real and true +Christians) and grow up into Him in all things, which is the +head, even Christ, from Whom the whole body fitly joined together +and compacted by that which every joint supplieth, according to +the effectual working in the measure of every part, maketh +increase of the body unto the edifying of itself in love." [Eph. +4:15,16] Here the apostle says clearly that the building up and +increase of Christendom, which is the body of Christ, cometh +alone from Christ, Who is its Head. And where can there be found +another head on earth to whom such nature could be ascribed, +especially since these "heads" in most cases have neither love +nor faith? Besides, St. Paul referred in these words to himself, +to St. Peter, and to every other Christian; and if another head +were necessary he would have been utterly false in saying nothing +about it. + +I know very well that there are some who dare to say in reference +to this and similar passages that though Paul was silent [1 Cor. +3:1], he did not thereby deny that St. Peter was also a head, but +was feeding the unwise with milk. Just listen to this: they claim +that it is necessary for salvation to have St. Peter for a head, +and yet they have the effrontery to say that Paul concealed the +things which are necessary to salvation. Thus these senseless +goats would rather blaspheme Paul and the Word of God than be +convinced of their error, and they call it "milk for babes" when +Christ is proclaimed, and "strong meat" when St. Peter is +proclaimed, just as if Peter were higher, greater, and more +difficult to understand than Christ himself. And this is called +explaining the Scriptures and overcoming Dr. Luther; this is the +way to run out of the rain and fall into the trough. What could +such babblers accomplish if we should have a disputation with the +Bohemians[41] and the heretics? Truly nothing, except that we +should be made a mockery for all, and give them due cause to look +upon us all as blustering idiots, and they become more strongly +entrenched in their own belief through the foolishness of our +side. + +[Sidenote: The Equality of Bishops] + +But then you ask: If the prelates are neither heads nor regents +of the spiritual Church, what are they? + +Let the laymen answer this, when they say: St. Peter is a +messenger[42] and the other apostles are messengers too. Why +should the pope be ashamed to be a messenger, if St. Peter +himself is no more? But beware, ye laymen, or the super-learned +Romanists will burn you at the stake as heretics because ye would +make the pope a messenger and letter-carrier. But ye have a +strong argument, for the Greek _Apostolos_ is in German +"messenger," and thus are they called throughout the Gospel. + +If, then, they are all messengers of the one Lord Christ, who +would be so foolish as to say that so great a lord, in a matter +of such great importance for the whole world, sends but one +messenger, and he, in turn, sends other messengers of his own? +Then St. Peter would have to be called, not a _Zwölfbote_ (one of +the twelve messengers), but an only-messenger, and none of the +others would remain _Zwölfboten_, but they would all be St. +Peter's _Elfboten_ (i. e., his eleven messengers). But what is +the custom at court? Is it not true that a lord has many +messengers? Aye, when does it happen that many messengers are +sent with the same message to one place, as now we have priest, +bishop, archbishop and pope, all ruling over the same city, not +to mention other tyrants, who shove in their rule somewhere +between the rest? Christ sent all the apostles into the world +with His Word and message with full, equal powers, as St. Paul +says: "We are ambassadors for Christ." [1 Cor. 5:20] And in I. +Corinthians iii. he says: "What is Peter? What is Paul? Servants +through whom ye believed." [1 Cor. 3:5] This ambassadorship means +to feed, to rule, to be bishop, and so forth. But that the pope +makes all the messengers of God to be subject to himself, is the +same as if one messenger of a prince detained all the other +messengers, and then sent them out when it suited his pleasure, +while he himself went nowhere. Would that be pleasing to the +prince, if he found it out? + +Should you say: True, but one messenger may be above another; I +would reply: One may indeed be better and more skilful than +another, as St. Paul was when compared with Peter; but since they +bring one and the same message, one cannot be above another by +reason of his office. But, put the other way, St. Peter is not a +_Zwölfbote_ at all, but a special messenger and lord over the +Eleven. What can it be that one has above the others, if they all +have one and the same message and commission from the one Lord? + +Forasmuch then as all bishops are equal by divine right and sit +in the Apostles' places, I may gladly concede that by human right +one is above the other in the external Church. For here the pope +instils what is in his own mind, as, for instance, his Canon Law +and human inventions, whereby Christendom is ruled with outward +show; but that does not make Christians, as I have said +above[43]; neither are they heretics who are not under the same +laws and ceremonies or human ordinances. For customs change with +the country. + +All this is confined by the article in the Creed: "I believe in +the Holy Ghost, one Holy Christian Church, the Communion of +Saints." No one says: "I believe in the Holy Ghost, one Holy +Roman Church, a Communion of the Romans." Thus it is clear that +the Holy Church is not bound to Rome, but is as wide as the +world, the assembly of those of one faith, a spiritual and not a +bodily thing, for that which one believes is not bodily or +visible. The external Roman Church we all see, therefore it +cannot be the true Church, which is believed, and which is a +community or assembly of the saints in faith, for no one can see +who is a saint or a believer. + +[Sidenote: The Marks of the Church] + +The external marks, whereby one can perceive where this Church is +on earth, are baptism, the Sacrament, and the Gospel; and not +Rome, or this place, or that. For where baptism and the Gospel +are, no one may doubt that there are saints, even if it were only +the babes in their cradles. But neither Rome nor the papal power +is a mark of the Church,[44] for that power cannot make +Christians, as baptism and the Gospel do; and therefore it does +not belong to the true Church[44] and is but a human ordinance. + +Therefore I would advise this Romanist to go to school another +year, and to learn what the Church or the head of the Church[44] +really means, before he drives out the poor heretics with +writings of such height, depth, breadth and length. It grieves me +to the heart that we must suffer these mad saints to tear asunder +and blaspheme the Holy Scriptures with such insolence, license, +and shamelessness, and that they make bold to deal with the +Scriptures, whereas they are not fit to care for a herd of swine. +Heretofore I have held that where something was to be proved by +the Scriptures, the Scriptures quoted must really refer to the +point at issue. I learn now that it is enough to throw many +passages together helter-skelter, whether they are fit or not. If +this is to be the way, then I can easily prove from the +Scriptures that beer is better than wine.[45] + +Of the same character is his statement in both his Latin and his +German treatise[46] that Christ is the head of the Turks, +heathen, Christians, heretics, robbers, harlots and knaves. It +would be no wonder if all the stone and timber in the cloister +stared and hooted this miserable wretch to death for his horrible +blasphemy. What shall I say? Has Christ become a keeper of all +the houses of shame, a head of all the murderers, of all +heretics, of all rogues? Woe unto thee, thou miserable wretch, +that thou thus holdest up thy Lord for all the world to +blaspheme! The poor man would write about the head of +Christendom, and in utter madness imagines that "head" and "Lord" +are one and the same. Christ is, indeed, Lord of all things, of +all the good and the evil, of the angels and the devils, the +virgins and the harlots; but He is not the head, except only of +the good, believing Christians, assembled in the spirit. For a +head must be united with its body, as I showed above from St. +Paul in Ephesians iv,[47] and the members must cleave to the head +and receive from it their activity and life. For this reason +Christ cannot be the head of an evil community, although it is +subject unto Him as Lord; even as His kingdom, namely +Christendom, is not a bodily community or kingdom, yet all things +are subject unto Him, be they spiritual or bodily, of hell or of +heaven. + +Thus in his first argument this reviler vilified and slandered +me; in this second argument he reviled Christ much more than me. +For even if he thinks much of his own holy prayers and fastings +in contrast to a poor sinner like me, yet he has not called me a +brothelkeeper and archknave, as he has Christ. + +[Sidenote: III. The Argument from Scripture] + +Now comes the third argument, in which the high majesty of God is +made a target, and the Holy Spirit becomes a liar and a heretic, +so that by all means the contention of the Romanists may be +upheld. + +The third argument is taken from the Scriptures, just as the +second was taken from reason and the first from folly, so that +everything may be done in proper order. It runs as follows: The +Old Testament was a type of the New Testament, and because it had +a bodily high-priest, the New Testament must have one +likewise--how else shall the type be fulfilled? For has not +Christ Himself said: "Not one jot or tittle of the law shall pass +away; it shall all be fulfilled"? [Matt. 5:18] + +A book more foolish, senseless, and blind I have never seen. Once +before, another[48] wrote the same thing against me, so coarse +and foolish that I could not but scorn it. But because they have +not sharpened their wits, I must speak bluntly for the +thickheads; I see that the ass does not appreciate a harp, I must +offer him thistles. + +[Sidenote: Type and Fulfillment] + +In the first place, it is evident that a type is material and +external, and the fulfilment of the type is spiritual and +internal; what the type reveals to the bodily eye, its fulfilment +must reveal to the eye of faith alone, or it is not really a +fulfilment. + +I must prove that by illustration. By many miracles the Jewish +people came in a bodily manner out of the bodily land of Egypt, +as is written in the book of Exodus [Ex. 13:18 ff.]. This type +does not mean that we, too, shall in a bodily manner come out of +Egypt, but that our souls by a right faith shall come forth from +sins and the spiritual power of the devil; so that the bodily +assembly of the Jewish people signifies the spiritual and +internal assembly of the Christian people in faith. Thus, as +they drank water from a bodily rock, and ate bodily manna with +the bodily mouth, so with the mouth of the heart we drink and eat +of the spiritual Rock, the Lord Christ, when we believe in Him [1 +Cor. 10:3]. Again, Moses set a serpent on a pole, and whosoever +looked upon it was made whole [Num. 21:8]. That signifies Christ +on the Cross; whosoever believeth in Him, is saved. And so +throughout the entire Old Testament, all the bodily, visible +things in it signify in the New Testament spiritual and inward +things, which one cannot see, but possesses only in faith. St. +Augustine understood the types in this manner, when he says[49] +on John iii, "This is the difference between the type and its +fulfilment: the type gave temporal goods and life, but the +fulfilment gives spiritual and eternal life." [John 3:14] Now the +outward show of Roman power can give neither temporal nor eternal +life, and therefore it is not only no fulfilment of the type of +Aaron, but far less than the type, for that was established by +divine direction. For if the papacy could give either eternal or +temporal life, all the popes would be saved and be in good +health. But he who has Christ and the spiritual Church, is truly +saved and has the fulfilment of the type, yet only in faith. And +since the pope's external show and the oneness of his Church can +be seen with the eyes, and we all see it, it is not possible that +he can be the fulfilment of any type. For the fulfilment of types +must not be seen, but believed. + +[Sidenote: The High-Priest Not a Type of the Pope] + +Now see--are they not skilful masters who make the high-priest of +the Old Testament to be a type of the pope, when the latter makes +as much, nay more of an external show than the former, and thus a +bodily thing is made to be the fulfilment of a bodily type! That +would mean that type and fulfilment are exactly alike. But if +this type is to stand, the new high-priest must be spiritual, and +his graces and adornment likewise spiritual. The prophets also +saw this when they said of us, Psalm cxxxii, "Thy priests shall +be clothed with faith or righteousness, and Thine anointed ones +shall be adorned with joy." [Ps. 132:9] As if he would say: Our +priests are types, and are clothed externally with silks and +purples, but your priests shall be clothed with grace inwardly. +Thus is this miserable Romanist routed with his "type," and his +jumbling together of much Scripture has been in vain. For the +pope is an external priest, and they think of him in his external +power and adornment. Therefore Aaron cannot have been a type of +him; we must have another. + +[Sidenote: Scriptural Types Interpreted in Scripture] + +In the second place--in order that they may realize how far they +are from the truth--even if they had been wise enough to give a +spiritual fulfilment to the type, yet that would not stand the +test, unless they had a clear passage from the Scriptures, which +brought the type and its spiritual fulfilment together; otherwise +every one could make out of it what he desired. For instance, +that the serpent lifted up by Moses signifies Christ, is taught +by John iii [John 3:14]. If it were not for that passage my +reason might evolve very strange and weird fancies out of that +type. Again, that Adam was a type of Christ, I learn not from +myself, but from St. Paul in Romans v [Rom. 5:14]. Again, that +the rock in the wilderness signifies Christ, is not so stated by +my reason, but by St. Paul in I. Corinthians x. [1 Cor. 10:4] +Therefore, let none other explain the type but the Holy Spirit +Himself, Who has given the type and wrought the fulfilment, in +order that both promise and performance, type and fulfilment, and +the interpretation of both, may be God's own and not man's, and +our faith be founded not on human, but on divine works and words. + +What leads the Jews astray but that they interpret the types as +they please, without the Scriptures? What has led so many +heretics astray but the interpretation of the types without +reference to the Scriptures? And though the pope were something +spiritual, yet even then it would count for nothing if I made +Aaron to be his type, unless I could point to a passage where it +is explicitly stated: Behold, Aaron was a type of the pope. +Otherwise who could prevent me from assuming that Aaron was a +type of the bishop of Prague? St. Augustine has stated that types +are not valid in controversy unless supported by the +Scriptures.[50] + +But now this poor chatterbox has neither: no spiritual, inward +high-priest and no passage of the Scriptures; he goes at it +blindly with his own dreams, and assumes as his basis that Aaron +was the type of St. Peter, the very thing which is in greatest +need of foundation and proof, and he just goes on prattling that +the law must be fulfilled and not one iota omitted. My dear +Romanist, who has ever doubted that the law of the Old Testament +and its types must be fulfilled in the New? There was no need of +your scholarship to establish that. But here you might make a +great show and demonstrate by your ingenuity that this fulfilment +occurs in Peter or in the pope. You are as mute as a stick when +it is time to speak out, and a chatterbox when speech is +unnecessary. Have you not learned your logic better than that? +You argue your major premises, which no one questions, and assume +the correctness of your minor premises, which every one +questions, and then you draw the conclusion to suit yourself. + +[Sidenote: A Lesson in Logic] + +Listen to me, I will give you a better lesson in logic. I agree +with you in saying: All that is typified by the high-priest in +the Old Testament must be fulfilled in the New, as St. Paul says +in I. Corinthians i. Thus far we agree. Now you continue: St. +Peter, or the pope, was typified by Aaron. Here I say, Nay. And +what can you do then? Now show your learning, and call the whole +crowd of Romanists to assist you, bring just one jot or tittle +from the Scriptures in defence, and I will call you a hero. On +what foundation have you builded, however? On your own dreams; +and yet you boast you will argue against me with the Scriptures. +It was not necessary for you thus to play the fool against me, I +should have had a fool to overcome at any rate. + +[Sidenote: Aaron a Type of Christ] + +Listen to me further: I say that Aaron was a type of Christ, and +not of the pope. And when I say this, I do not utter my own +invention, as you do; but I will prove it, so that neither you, +nor the world, nor all the devils shall overthrow it. In the +first place, Christ is a spiritual priest for the inner man; for +He sitteth in heaven, and maketh intercession for us as a priest, +teaches us inwardly in the heart, and does everything a priest +should do in mediating between God and man, as St. Paul says, +Romans iii, and the whole Epistle to the Hebrews. Aaron, the +type, is bodily and external, but the fulfilment is spiritual and +inward, and the two agree together. [Rom. 3:25] + +Secondly, in order not to bring my own thoughts, I have the +passage, Psalm cx, "The Lord hath sworn and will not repent: Thou +art a priest forever after the order of Melchizedek." [Ps. 110:4] +Can you also bring a passage like that about St. Peter or the +pope? For I think that you will not deny that this passage refers +to Christ, as St. Paul, in Hebrews v. [Heb. 5:6] and at many +other places, and our Lord Christ Himself, in Matthew xxii, so +explain it [Matt. 22:44]. Thus we can see how beautifully the +Romanists treat the Scriptures and make out of them what they +like, as if they were a nose of wax, to be pulled around at will. + +Now we have proved by the Scriptures that Christ is the +High-priest of the New Testament. Clearer still is Paul's +comparison of Aaron and Christ in Hebrews ix, when he says: "Into +the first tabernacle the priests went every day, to offer the +sacrifices; but into the second went the high-priest alone once +every year, not without blood, which he offered for himself and +for the sin of the people. The Holy Ghost thus signifying that +the way to the true, holy tabernacle was not yet made manifest, +while the first tabernacle was yet standing, which was a type or +figure needful for the time then present. But Christ being come, +a high-priest of spiritual possessions to come, by a greater and +more perfect tabernacle, not made with hands, that is to say, not +of this temporal building: neither by the blood of goats and +calves, but by His own blood He entered in once into the holy +place, having obtained an eternal redemption." [Heb. 9:6 ff.] + +What do you say to this, my super-learned Romanist? Paul says: +The high-priest typified Christ; you say, St. Peter. Paul says, +Christ entered not into a temporal building; you say, He is in +the temporal building at Rome. Paul says, He entered in once, +and hath obtained an eternal redemption, and makes the type to be +altogether spiritual and heavenly, which you make to be earthly +and external. What can you do now? My advice is this: Clench +your fist, smite him on the jaw, and say he is a liar, a heretic, +a poisoner, just as you do to me; and you will be like your +father Zedekiah, who smote Micaiah on the cheek [1 Kings 22:24]. +Do you not see, wretched blasphemer, whither your counsellors and +your own madness have brought you? [John 5:43] Where are they +now, those big-wigs, who interdicted my sermon on both kinds in +the Sacrament?[51] It served them right. They would not tolerate +nor hear the Gospel, and now they shall hear instead the lies and +blasphemies of the Evil Spirit, even as Christ says to the Jews, +"I am come in My Father's name, and ye receive Me not; another +shall come in his own name, him ye will receive." [John 5:43] + +But you might say, St. Peter too is typified by Aaron, along with +Christ; and I answer, if you must keep on, you could also say +that Aaron was a type of the Turk; and who could prevent you, +since you delight in such senseless chatter. But you have given +promise to argue from the Scriptures; now do it, and leave your +dreams at home. Moreover, where faith is concerned, one must +contend not with uncertain Scripture texts, but with those that +refer to the issue in a way that is certain, clear, and simple; +otherwise the Evil Spirit would toss us hither and yon, until at +last we should not know at all where we were; just as has +happened to many with these little words, _Petros_ and +_Petra_[52] in Matthew xvi [Matt. 16:18]. + +It would have been something less of a lie and a blasphemy for +you to have said that Aaron was a type of Christ and also of St. +Peter. But now you just scream with all your might that Aaron was +not a type of Christ, but of St. Peter, and wantonly you strike +St. Paul in the face. And in order that nothing may be lacking in +this perfect piece of folly, you go on to say: Moses was a type +of Christ. And you say this not only without any cause or +indication in the Scriptures--just as if you were more than God, +and everything which you emit must be taken for Gospel--but +contrary to all the Scriptures, which make Moses a type of the +Law, as St. Paul does in II. Corinthians iii. [2 Cor. 3:7] It is +not necessary to go into this just now, else you might strike him +on the jaw again in your wantonness and insolence. Such venom you +have imbibed from that man Emser's heretical and blasphemous +output,[53] which I will give the answer it deserves when Sir +Knight Eck comes along with his flourish.[54] You cannot carry it +off in that way, my dear Romanists. I cannot prevent it by force, +but you shall not bring any Scripture in support of it. Praise +God, I am not quite ready to bite the dust. + +[Sidenote: Types of the Apostles] + +Now it is clear, I take it, that the third argument of his +Romanist is rank heresy and blasphemy, for it flatly contradicts +God the Holy Ghost and makes Him a liar, and utterly demolishes +St. Paul. For since Aaron is a type of Christ, he cannot be a +type of St. Peter. For what the Scriptures ascribe to Christ must +not be ascribed to any other, so that the Scriptures may ever +have one simple, direct, indisputable meaning, on which our faith +may rest without wavering [Exod. 28:17 ff.]. This I will grant, +that Peter is one of the twelve precious stones in the +breastplate of Aaron, whereby there may be signified that the +twelve Apostles, chosen in Christ, and known from all eternity, +are the highest and most precious jewels in Christendom, but I +can never allow Peter to become Aaron. Again, I will admit that +St. Peter is one of the twelve lions that stood beside Solomon's +great throne [1 Kings 10:19], but Christ must remain for me the +one King Solomon. I will let the twelve Apostles be the twelve +wells of water in the wilderness of Elim [Exod. 15:27], on this +condition, however, that the bright cloud and pillar shall be +nothing other than Christ himself. And just as little as the +power of any one of these twelve extends over the others, so +little does Peter have power over the other apostles, and the +pope over other bishops and priests, by divine right. + +[Sidenote: Wherein the Pope is Untrue to the Type of Aaron] + +One thing more, my good, dear Romanists, and then I have done. I +ask most graciously for a correct answer. If Aaron was a type of +the pope in external authority, vestments and state, why was he +not a type in all other external and bodily matters; if it holds +in one thing, why not in all the others? + +It is written that the high-priest shall not take a widow or a +divorced woman, but shall wed a virgin [Lev. 21:14]; why do they +not give the pope a virgin to wed, so that the type may be +fulfilled? Nay, why does the pope forbid matrimony to the whole +priesthood, not only contrary to the Old Testament type, but also +in opposition to God, and against right, reason, and nature, a +thing which he has no authority, nor power, nor right to do, and +over which the Church has never exercised authority, nor should +it ever do so. So by his own caprice, without need, he has caused +Christendom to be filled with whores, sinners, and guilty +consciences, as St. Paul says of him, I. Timothy iv: "In the +latter times some shall depart from the faith, giving heed to +seducing spirits and doctrines of devils, speaking lies in +hypocrisy, having their conscience seared with a hot iron, +forbidding to marry, and commanding to abstain from meats, which +God hath created, etc." [1 Tim. 4:1 ff.] + +Does Paul herein not hit the Roman laws, which forbid the +priesthood to marry, and command all Christians to abstain from +butter, eggs, milk, and meats on certain days, while God Himself +has left it to the free choice of Christians in every estate to +eat or to marry, as they desire? Where are you now, my Romanist +of the observance, with all your ranting that not one detail of +the Old Testament type shall be omitted, and that every iota must +be fulfilled? Yea, where is the pope, the successor of St. Peter, +who was married, as was St. Paul[55] and all the Apostles? + +[Sidenote: The Tonsure] + +Again, the Old Testament high-priest was not permitted to have +his head shorn [Lev. 21:5]. But why does the pope have a tonsure, +and all the other priests, too? Wherein is the type fulfilled +here to the very dot? Again, the High-priest was forbidden to own +any portion of Israel's land, but subsisted entirely on the +offerings of the people. Pray, why is the occupant of the papal +throne so furious to possess the whole world, and has not only +stolen lands and cities, principalities and kingdoms,[56] but has +arrogated to himself the power to make kings and princes, seat +and unseat and change them according to his pleasure, as if he +were Antichrist. Wherein is there here a fulfilment of the type? + +[Sidenote: Worldly Pretensions] + +Again, the Old Testament high-priest was a subject under the rule +of the kings. Why then does the pope have men kiss his feet, and +aspire to be king of kings, which Christ Himself did not? Wherein +is the type fulfilled here? Again, the high-priest was +circumcised. And, finally, if having the external things in the +New Testament identical with those of the Old be the fulfilment +of types, why do we not become Jews again and keep the whole law +of Moses? If we must observe it in one particular, why not in +all? If not in all, why in one? + +[Sidenote: Holy Men Not Under the High-Priest] + +If it be desired to elevate the New Testament above the Old in +the matter of outward splendor, would it not be the reasonable to +suppose that there should be more than one high-priest in the New +Testament, to make it more splendid and glorious than the Old, +which did not have more than one? If reason should judge in this +case and follow its own bent, what do you suppose it would do? +Again, in the time of the Old Testament high-priest there were +many holy men who were not under him, such as Job and his +family--for he was not alone. Likewise the king of Babylon, the +queen of Sheba, the widow of Zarephath, the prince Naaman of +Syria, and many others in Eastern lands, together with their +families, who are all commended in the Scriptures. Why does not +the type hold in these instances, even to the letter? And yet the +pope will let no one be a Christian except he be subject to him, +and buy his seals and parchments at any price his Romanists +please to charge. Or do the Romanists have power to interpret +types as they please and as far as they please, without any +warrant of the Scriptures? + +Do you not see, my good Romanist, how envy and hatred have +blinded you and your kind? Would it not have been a more seemly +thing for you to have remained in your cell praying your vigils +until you had been called or urged into this case? You do not +know what a type is or signifies, and yet you boast of being a +teacher and master of all the Holy Scriptures.[57] Yea, verily, a +master in corrupting the Scriptures, and blaspheming God, and +libeling truth. Come again, my dear Romanist, and I will deck you +with lilies and give you for a new year's present[58] to those +who have sent you. + +I, too, desire to say one thing that is not in the Scriptures. +In all estates which God has appointed there are always some who +are saved, and no estate is without living saints on earth, as +Christ says, Luke xvii, "Two men shall be in one bed; the one +shall be taken, and the other left," etc. [Luke 17:34] If the +papacy were from God it would be impossible for a pope to be +damned, because there is but one person at a time in that estate, +and whoever became pope would thereby be assured of his +salvation; which is contrary to all the Scriptures. + +[Sidenote: The Scriptural Foundation of Papal Power] + +Now let us see how these pious people treat the holy words of +Christ in this case. Christ says to St. Peter, Matthew xvi: "Thou +art, or art called, Peter; and on the _Petram_ (i. e., on the +rock) I will build My Church. And I will give unto thee the keys +of the kingdom of heaven, and whatsoever thou shalt bind on +earth, shall be bound in heaven, and whatsoever thou shalt loose +on earth, shall be loosed in heaven." [Matt 16:18] From these +words they have claimed the keys for St. Peter alone; but the +same Matthew has barred such erroneous interpretation in the +xviii. chapter, where Christ says to all in common, "Verily, I +say unto you, whatsoever ye shall bind on earth, shall be bound +in heaven, and whatsoever ye shall loose on earth, shall be +loosed in heaven." [Matt. 18:18] It is clear that Christ here +interprets His own words, and in this xviii. chapter explains the +former xvi.; namely, that the keys are given to St. Peter in the +stead of the whole Church,[59] and not for his own person. Thus +also John, in the last chapter, "He breathed on them and said, +Receive ye the Holy Ghost; whosesoever sins ye remit, they are +remitted unto them, and whosesoever sins ye retain, they are +retained." To maintain the sole authority of St. Peter, when +there are two texts against one, many men have labored in vain. +But the Gospel is too clear, and they have had to admit until now +that in the first passage nothing special was given to St. Peter +for his own person. + +Thus it was also understood by many of the ancient Church +fathers. It is likewise proved by the words of Christ just before +He gave the keys to St. Peter, where He asks not Peter only, but +all of them: "What think ye of Me?" [Matt. 16:15] Then Peter +answers for them all, "Thou art Christ, the Son of the living +God." [Matt. 16:18] Therefore the words in Matthew xvi. must be +understood in accordance with the words in chapter xviii. [Matt. +18:16] and in John xx [John 20:22], and one passage must not be +explained in a manner contrary to two strong ones, but the one be +properly explained by the two. The proof is all the stronger +where there are two instead of only one, and it is but fair that +one should follow the two, and not two the one. + +[Sidenote: Equality Among the Apostles] + +It is plain, therefore, that all the apostles were equal to Peter +in all matters of authority. This is shown by their acts as well +as by their words, for Peter never selected an apostle, nor made, +confirmed, sent out, or ruled over one; although if he had been +their superior by divine appointment this would have had to be, +or all of them would have been heretics. Moreover, all of the +apostles together could not make St. Matthias and St. Paul +apostles, but this must needs be done from heaven, as it is +written in Acts i. [Acts 1:23 ff.] and xiii. [Acts 13:2] How then +could St. Peter alone be lord over them all? This little nut no +one has been able to crack as yet, and I trust they will be so +gracious, even against their will, to leave it uncracked a while +longer. + +[Sidenote: Roman Authority never Universal] + +And just as this Romanist boasts that the papal chair survives in +spite of repeated assaults on its authority,[60] so I, too, boast +that the Roman See ofttimes, and to this very day, has striven in +mad frenzy for such power, yet has never been able to attain it, +and, God willing, shall never attain it. It is an utter farce +when a man boasts that he has always kept what he has never had. +Why does not our dear Romanist boast also that the city of +Leipzig has never been taken away from him, in which he does not +even have a house? It would be a boast of equal value with the +other. So they chatter on incessantly; anything that comes to +their tongues is blurted out. Therefore, I say, that though the +Roman tyrants have striven hard against the Gospel, to take the +common power of the Church and make it their own, yet the word of +Christ still stands, "The powers of hell shall not prevail +against it." [Matt. 16:18] Now if this power had been given to +the pope by divine right, God would not have desisted; at some +time it would have been fulfilled. For he says that "not a jot or +letter shall remain unfulfilled." [Matt. 5:18] But in the +extension of Roman power over all Christendom not one letter has +ever been fulfilled. + +And it does not help to say, it is not the fault of the Romans, +but of the heretics, that it has not been fulfilled. Heretic +here, heretic there! God's order and promise cannot be hindered +or prevented by the gates of hell, much less by the heretics; +surely He is strong enough to make true His own Word, without the +help of heretics. And inasmuch as He has never done so, and +leaves it unfulfilled to this day, regardless of all the zeal, +diligence, toil and labor, and cunning and trickery besides, +which the Romans have expended on it, I hope it is sufficiently +established just what the pope's authority is, beyond that of +other bishops and priests; namely, that it is of human and not of +divine right. Christ's kingdom has been at all times in all the +world, as is written in Psalms ii. [Ps. 2:8] and xix [Ps. 19:4], +but never was it entirely under the pope, even for one hour, in +spite of those who say otherwise. + +[Sidenote: Two Passages versus One] + +Although all this is well-established truth, we shall +nevertheless proceed to demolish their idle fairy-tales still +more, and say: Even if it were not valid that the two sayings in +Matthew [Matt. 18:18] and John [John 20:22], which make the power +of the keys a common possession, should explain the one saying of +Matthew, which sounds as if the keys were given to Peter alone; +yet the case cannot proceed any further than to establish a +doubt, whether the one passage shall interpret the two, or the +two the one, and I hold as tenaciously to the two, as they to the +one. Furthermore, that doubt gives certainty to us, so that it is +entirely for us to say whether we will have the pope for a head +or not. For where a matter is in doubt, no one is a heretic, +whether he hold to one view or to another; this they themselves +admit. And thus their argument again is brought to naught, and +they can produce nothing but uncertainty and doubt. Therefore +they must either give up all three passages as inadequate to +establish their case, since their meaning is obscure; or else +they must cite others, which explicitly indicate that the two +must be interpreted by the one. This they cannot do; I defy them +to try it. + +But I will cite passages by which I shall prove that the one +passage must follow the two. + +Thus saith the Law--and Christ quotes it in Matthew xviii--, +"Every case shall be established through the mouth of two or +three witnesses, but at the mouth of one witness shall no man be +put to death." [Deut. 17:6] And once I have two witnesses against +one, my case takes precedence, and the one passage must follow +the two; namely, that Peter received the keys not as Peter, but +in the stead of the Church,[61] as Matthew xviii. and John xx. +clearly say, and not as Peter alone, as Matthew xvi. seems to +say. + +Moreover, I am astounded at the great arrogance by which they +would make the power of the keys a ruling power, which really +fits together as well as winter and summer. For a ruling power +means far more than the power of the keys. The power of the keys +extends only to the Sacrament of Penance,[62] to bind and loose +the sins, as Matthew xviii. [Matt. 18:18] and John xx. [John +20:22] clearly state; but a ruling power extends likewise to +those who are pious and have naught to be bound or loosed; its +scope includes preaching, exhorting, consoling, saying mass, +giving the Sacrament, etc. Therefore, none of the three passages +fits the power of the pope over all Christendom, except he were +made the one confessor, or penitentiary,[63] or anathematizer, to +rule only over the wicked and the sinners, which is not their +desire at all. And if these words should establish the papal +power over all Christians, I should very much like to know who +could absolve the pope when he sins. He must certainly remain in +his sins; neither will it do for him to transfer his power to +another for his own absolution, for that would make him a heretic +in acting contrary to divine command. + +[Sidenote: Person and Office] + +Some have invented the fiction that the pope's person and office +are two different things;[64] that the person can be made subject +to another, but not the office. That glitters for a moment, but +is, in truth, like all such wares. For in their own laws, with +great ado and show, they have forbidden any bishop of a lower +rank to confirm a pope, although this confirmation is not the +institution of the office, but the induction of the person into +the office. And if in this case the person is not subject to any +one, surely the same is true in absolution. But in all their +doings and glosses and interpretations, their minds are in a +whirl, and they say now this and now that; and in their twisting +of God's Word they lose its true sense, forget where they are, go +completely astray, and yet they would rule the whole world. + +[Sidenote: The Keys Given to the Whole Church] + +Therefore let every Christian believe that in these passages +Christ does not give either to St. Peter or to the other Apostles +the power to rule, or to soar so high. What then does He give? I +will tell you. These words of Christ are nothing but gracious +promises, given to the whole Church,[65] as was said above,[66] +in order that poor sinful consciences may find comfort when they +are "loosed" or absolved by man; and the words apply only to +sinful, timid, troubled consciences, and are intended to strength +en them, if they but believe. When these comforting words of +Christ, given for the benefit of all poor consciences in the +whole Church,[65] are thus made to strengthen and establish papal +power, I will tell you of what it reminds me. + +[Sidenote: A Parable] + +It reminds me of a rich, kind prince who threw open his +treasure-house, and gave complete freedom to all the poor to come +and take what they needed. Among the needy there came a rogue, +who made use of the permission all by himself and allowed none to +come in who did not bow completely to his will, and arbitrarily +explained the words of the prince to mean that the permission was +given to him alone. Can you imagine what the kind prince would +think of this rogue? If you cannot imagine it, hear what St. +Matthew says of that selfsame servant: "If that evil servant +shall say in his heart. My lord delayeth his coming, and shall +begin to smite his fellow-servants, and to eat and drink with the +drunken; the lord of that servant shall come in a day when he +looketh not for him, and in an hour that he is not aware of, and +shall cut him asunder, and appoint him his portion with the +hypocrites: there shall be weeping and gnashing of teeth." [Matt. +24:48 ff.] + +And now see: in the same manner as this servant interprets the +intention of his lord, so the Romanists interpret the words of +God, and this is the very best that can be said of their +interpretation. For when they go stark mad, they act as if yon +servant had not only made barter of his lord's kindness for his +own profit, but as if he actually changed the goods, and gave +chaff and stubble for com, copper for gold, lead for silver, and +poison for wine. And therefore it is still a matter of grace, +that they claim the keys for the pope at least in such a manner +that we may buy them by giving money and everything that we +possess. But it is an utter calamity when they preach their +laws, authority, bans, indulgences and the like, in place of the +Gospel. That is what the Lord calls the smiting of the fellow +servants by the evil servant, who should rather feed them. + +[Sidenote: Herod and the Romanists] + +I will use a plain illustration, so that any one may see the +difference between the true and the false interpretation of these +words of Christ. The high-priest of the Old Testament wore, by +divine appointment, an official robe. When King Herod elevated +himself over the people of Israel, he took that robe, and +although he did not use it himself, yet he usurped the authority +to regulate its use, and the people were forced to pay for that +to which God had given them the right. The same is true now. The +keys have been given to the whole Church[65] as has been proved +above.[66] But along come the Romanists, and although they never +use them themselves nor exercise their office, yet they take to +themselves authority over the use of the keys, and we are forced +to buy with money what is in reality our own, given by Christ. +And, not satisfied with this, they apply the words of Christ +concerning the keys, not to the keys nor to their use, but to +their usurped power and authority over the keys, so that the +power of the keys, freely given by Christ, is now captive in the +hands of the Romanists; and both the power of the keys and the +power over the keys are supposed to come from the one word of +Christ, just as if Herod had said that it was his power of which +Moses was speaking, when he spake of the robe of the high-priest. + +In like manner, a tyrant could obtain possession of a last +testament, and explain the words, wherein the property is +bequeathed to the heir, to mean that authority is given him over +this testament, to decide whether he will allow its provisions to +come to the heir gratuitously or for a price. So it is also with +the power of the keys and the authority of the pope, understood +as coming from one and the same word [of Scripture], whereas the +two things are not only different, but the authority claimed is +more than the power of the keys; and yet they make of it one and +the same thing. + +[Sidenote: What is Meant by the Rock] + +Their argument, that the external authority of the pope is +conferred in the words of Christ, "On this rock I will build My +Church," [Matt. 16:18] understanding the rock to mean St. Peter +and his authority, I have refuted many times,[67] and now I will +say only this: First, they must prove that the rock means +authority. They will not do this, nor can they do it, so they +just have voice to their own inventions, and all their drivel +must be divine command. Secondly, the rock can mean neither St. +Peter nor his authority, on account of the words of Christ which +follow, "And the gates of hell shall not prevail against it." Now +it is clear as day that no one is edified in the Church, nor +withstands the gates of hell by the mere fact that he is under +the external authority of the pope. For the majority of those who +hold so strongly to the authority of the pope, and lean upon it, +are themselves possessed by the powers of hell and are full of +sins and rascality. Then, too, some of the popes were heretics +themselves, and gave heretical laws; yet they remained in +authority. Therefore, the rock does not signify authority, which +can never withstand the gates of hell; but it signifies only +Christ and the faith in Him, against which no power can ever +prevail. + +[Sidenote: Prevailing Against the Gates of Hell] + +That this authority continues to exist despite those who battle +against it, does not mean that it has withstood the gates of +hell. For so the Greek Church has continued, and all the other +Christians in the world; the Moscovites[68] and Bohemians +continue, yea, the kingdom of Persia has continued for more than +two thousand years, and the Turk for well nigh a thousand years, +in spite of various and repeated attacks against them. And to +tell you some more things that really should bring astonishment +to such an illustrious Romanist: The world in its wickedness has +stood from the beginning, and shall stand until the Last Day, and +forever, even if God Himself with all holy men and angels never +cease to preach, write and work against it. If you think good of +it, my dear Romanist, defy God and all the angels, because the +world has stood even against all their words and work. Why did +you not ascertain, you poor, blind Romanist, before rushing into +print, what it means "to prevail against the gates of hell"? If +every prevailing means just as much as prevailing against the +gates of hell, then the devil's kingdom prevails with a larger +following than God's kingdom. This is what it means to prevail +against the gates of hell: Not to be in an external +communion[69], authority, jurisdiction or assembly in a bodily +manner, according to your way of babbling about the Roman +communion[69] and its unity, but by a firm and true faith to be +built upon Christ, the Rock which can never be suppressed by any +power of the devil, even if he counts more followers and uses +unceasing strife, cunning, and violence against it. + +[Sidenote: Evil Results of Roman Authority] + +Now the greater part of the Roman communion,[69] and even some of +the popes themselves, have forsaken the faith wantonly and +without struggle, and live under the power of Satan, as is +plainly to be seen, and thus the papacy often has been under the +dominion of the gates of hell. And should I speak quite openly, +this same Roman authority, ever since the time it has presumed to +soar over all Christendom, not only has never attained its +purpose, but has become the cause of nearly all the apostasy, +heresy, discord, sects, unbelief and misery in Christendom, and +has never freed itself from the gates of hell. And if there were +no other passage to prove that Roman authority was of human and +not of divine right, this passage alone would be sufficient, +where Christ says, the gates of hell shall not prevail against +His building on the rock. Now the gates of hell ofttimes had the +papacy in their power, at times the pope was not a pious man, and +the office was occupied by a man without faith, without grace, +without good works; which God would never have permitted if the +papacy were meant in Christ's word concerning the rock. For then +He would not be true to His promise, nor fulfil His own word; +therefore the rock, and the building of Christ founded upon it, +must be something entirely different from the papacy and its +external Church. + +Accordingly I say further, that the Roman bishop has often been +deposed or appointed by other bishops. If, however, his authority +were by divine appointment and promise, God would never have +permitted this to happen, for it would be against His word and +promise. And if God were found to be unfaithful in so much as +even one word, then would perish faith, truth, the Scriptures, +and God Himself. But if God's words stand firm, then my +adversaries must prove to me that the pope was never subject, +even once, to Satan or to man. I would much like to hear just +what my good Romanists have to say to this. I trust they are +slain with their own sword, like Goliath [1 Sam. 17:51]. For I +can prove that the papacy has been subject not only to Satan, but +to other bishops, yea, also to temporal powers, to the emperors. +How did the rock prevail then against the gates of hell? I will +leave the choice to them: either these words mean defeat for the +papacy, or God is a liar. Let us see which they will choose. + +Nor is it enough that you try to squirm out of the dilemma by +saying that even if the papacy has been under Satan now and then, +yet there have always been pious Christians under it. I reply: +Under the rule of the Turk there are Christians, and likewise +there are Christians in all the world, as there were aforetime +under Nero and other tyrants. How does that help you? The papacy +and the pope himself must at no time have been under Satan if +Christ's word refers to them when He speaks of "a rock set +against the gates of hell." See, thus do the Romanists interpret +the Scriptures in accordance with their mad folly. Faith they +turn into authority, spiritual edification into outward show, and +yet they are not heretics--they make all others to be the +heretics. Such are the Romanists. + +Another passage which they cite in support of their contention is +that in which the Lord says three times to Peter, "Feed My +sheep." [John 21:15] Here they reach real eminence as theologians +when they say: Since Christ said to Peter in particular, "Feed My +sheep," He thereby conferred on him authority above all others. + +[Sidenote: Feeding the Sheep and Roman Authority] + +Now we shall see to what labor and pains they are put to bring +about that result. In the first place, we must know what they +mean by "feeding." "Feeding," in the Roman sense, means to burden +Christendom with many human and hurtful laws, to sell the +bishoprics at the highest possible price, to extract the +annates[70] from all benefices, to usurp authority over all +foundations, to force into servitude all the bishops with +terrible oaths, to sell indulgences, to rob the whole world by +means of letters, bulls, seals and wax, to prohibit the preaching +of the Gospel, to appoint knaves from Rome to all the places, to +bring all litigation to Rome, to increase quarrels and +disputes--in short, to allow no one to come freely to the truth +and to have peace. + +But if they say that by "feeding" they do not understand such +abuse of authority, but the authority itself, it is simply not +true. And I prove it in this wise: Where one protests very mildly +against such abuse, and with all deference to the authority, they +rail and threaten thunder and lightning, they clamor that it is +heresy and high treason, that it is a rending of the seamless +garment of Christ, and they would burn up the heretics, rebels, +apostates and everybody in the whole world. By all of which it is +clear that they hold "feeding" to mean naught else but such +preying and flaying. In the meanwhile, however, we think that +feeding does not mean preying on others. Let us endeavor to see +what it means. + +[Sidenote: Distinction of Person and Office] + +They have a high-sounding, keen and subtile speech--as they +imagine--when they say that person and office are not one and the +same, and that the office remains, and remains good, though the +person be evil. From this they conclude, and it must, indeed, +follow, that the word of Christ, "Feed My sheep," means an office +of external power, which even an evil man may have, for the +office makes no one holy. Very well. This is acceptable to us, +and we will ask the Romanists a question. Whoever keeps and +fulfils the word of Christ, he is truly obedient and pious, and +shall be saved, for His words are spirit and life [John 6:63]. +If, therefore, "feeding" means to sit in the highest place and to +have an office--even if the incumbent be a knave--it follows that +he feeds who sits in the highest seat and is pope; and whoever +does this work of feeding is obedient to Christ; and whoever is +obedient in one particular is obedient in all and is a saint +Therefore it must be true that whoever is pope and sits in the +chief room is obedient to Christ and is a saint, though he be a +knave, or a rogue, or what not. Have thanks, my dearest +Romanists! Now I know, for the first time, why the pope is +addressed as "your holiness." Thus must the word of Christ be +explained, so that knaves and rogues are made out to be holy and +obedient servants of Christ, just as in the previous pages you +have made Christ an arch-knave and a brothel-keeper.[71] + +[Sidenote: Being Fed in the Roman Sense] + +Further, if "feeding" means to sit in the highest place, then +"being fed" must mean to be subject, so that just as "feeding" +means external governing, "being fed" must mean to be governed, +and, as they say, to live in the Roman fellowship.[72] Then it +must also be further true that all who are within the Roman +fellowship,[72] be they good or evil, are saints, because they +are obedient to Christ and are being fed. For none can be +obedient to Christ in one thing, without being obedient in all, +as St. James says [Jas. 2:10]. Now is that not a fine Church +under the Roman authority, where there are no sinners at all and +naught but saints! But what becomes of the poor indulgence, if +no one needs it any more in the Roman fellowship?[72] What +becomes of the father confessor? How shall the world be robbed, +if penance disappears? Nay, what becomes of the keys if they are +no longer needed? But if there are still sinners among them, they +must go unfed and be disobedient to Christ. + +What do you say to this, my good Romanists? Come now and pipe +your lay. Do you not see that "feeding" must mean something else +than having authority, and "being fed" something else than being +externally subject to the Roman power, and how utterly senseless +it is to cite the saying of Christ, "Feed My sheep," in order to +strengthen Roman authority and its external unity or fellowship! + +[Sidenote: Feeding and Loving] + +Christ also says, "He that loveth Me, keepeth My word; he that +loveth Me not, keepeth not My words." Prick up your ears at this, +my dear Romanists. Ye boast that the word of Christ, "Feed My +sheep," [John 14:23] is a command and word of Christ. Let us ask, +then, where are they who keep it? You say, even the knaves and +rogues keep it. Christ says no one keepeth it, except he love and +be a righteous man. Now come to some agreement with Christ in +this matter, so that we may know if you or He is to be charged +with lying. Therefore, the pope who loves not, and is not +righteous, does not "feed the sheep," and does not keep Christ's +word: neither is he a pope, nor has he authority, nor anything at +all that is included in the term "feeding the sheep." For Christ +stands immovable, and says, "He that loveth Me not, keepeth not +My word"; nor does such a one perform any "feeding of sheep," +i. e., he is no pope at all, as they explain it. Thus it comes +that the same passages which are cited in its favor are against +the papacy; a just retribution for those who treat the holy Word +of God in sheer madness, as though it were fool's talk, and who +would make out of it what they please. + +Perhaps you might reply, that a subject can be obedient to +temporal authority even if that authority were not righteous; why +should one not be obedient to the pope's authority? Therefore to +"feed," or to "be fed," must not necessarily include the idea of +obedience. Answer: The Scriptures do not call temporal authority +"feeding," and in the New Testament there is no instance where +God publicly appointed any one to temporal power, although no +such power arises without His secret ordering. For this reason +St. Peter calls such powers "ordinances of men," [1 Peter 2:13] +because they rule not by God's word, but by God's governance, and +it is not needful, therefore, that such rulers should be +righteous. But inasmuch as we here have God's word, "Feed my +sheep," neither the shepherd nor the sheep can fulfil this word +except by obedience to God and righteousness of life. Therefore I +let bishop, pope, priest be what they may; unless they love +Christ and are righteous, this term, "feeding," is not for them, +and they are something entirely different from the shepherds and +feeders of sheep who alone are meant in this word. For this +reason it cannot be tolerated that this word of Christ shall be +made to cover external power, which has nothing to do with +obedience or disobedience to Him; "feeding" can mean naught else +but to be obedient. + +And this is what Christ desired. For before saying three times to +Peter: "Feed My sheep," He asked him thrice if he loved Him, and +Peter thrice answered that he loved Him. [John 21:15 ff.] It is +evident, therefore, that there is no "feeding" where there is no +love. Therefore, the papacy either must be love, or it cannot be +a feeding of the sheep, and if the word "Feed My sheep" +establishes the papal chair, it follows that all are popes who +love Christ and feed the sheep. And this is perfectly true: for +aforetime all bishops were called popes, which title is now +restricted to the one at Rome. + +[Sidenote: A Distinction in Love] + +But here look you what our Romanists do when they cannot overcome +these words of Christ, and must admit, though with great +reluctance, that no one can feed except he love Christ, as the +clearly expressed words of Christ declare. Gladly they would give +Him the lie, or deny Him; but now that they are hit squarely +between the eyes, so that their heads swim, hear what they say. +They say that Christ indeed demands love in the office of the +pope, but not that high love, which, they say, is meritorious +unto eternal life; but the ordinary love is quite sufficient, +such as a servant has toward his master.[73] Now see, this lying +explanation[74] of love they bring forth entirety out of their +own heads, without warrant of the Scriptures, and yet they would +have it appear that they are dealing with me in the Scriptures. +Tell me, my dear Romanists, all of you melted together into one +heap, where is there so much as one letter in the Scriptures +concerning this love of which you dream? If your vile brew of +Leipzig[75] could speak, it would easily overcome such +feather-brains, and speak better than you do of love. + +But let us follow this matter further. If there must needs be +some sort of love in the papacy, what becomes of it when a pope +does not love Christ at all, and seeks in it only his own gain +and honor? And there have been many such, yea, almost all since +the beginning of the papacy. You have not escaped me yet--you +must confess that the papacy has not always existed, it has often +perished, because it was ofttimes without love. But if it had +been established by divine right, in these words of Christ, it +would not have perished. Twist and turn as you will, these words +will not yield a papacy; or else the papacy must cease in +Christendom whenever the pope is without love. Now you have said +yourself that the person may be evil, but the office remains; +again you admit, and must admit, that the office is nothing if +the person be evil--or you must let "feeding the sheep" be +something else than the papacy. And this is true; let us see what +you can bring against it. + +[Sidenote: A Shepherd's Love] + +But let every one beware of the poisoned tongues and +devil-glosses which can invent a love of such description. +Christ speaks of the highest, strongest, best love of which man +is capable. He will not be loved with a false, divided love; here +there must be whole-hearted and pure love, or none at all. And +the meaning of Christ is that in St. Peter's person He is +instructing all preachers how they must be equipped; as if He +would say: "See, Peter, if you shall preach My word, and thereby +feed My sheep, there shall rise against you the powers of hell, +devil, world, and all that therein is, and you must be willing to +venture body, life, goods, honor, friends, and everything which +you have; and this you will not do if you do not love Me and +cleave close to Me. And if you should begin to preach, and the +sheep were being fed in the pastures, and the wolves would break +in, and you would then flee as a hireling, and not venture your +life, but leave the sheep without care, to the wolves [John 10:12 +ff.], it would have been better that you had never begun to +preach and feed the sheep." For if he falls, who preaches the +Word and should stand at the head, offence is given to every one, +the Word of God is brought to deepest disgrace, and more harm is +done to the sheep than if they had no shepherd at all. Christ +cares much for the feeding of the sheep; He cares nothing at all +how many crowns the pope wears, and how in all his splendor he +lifts himself far above the kings of the world. + +Let any one tell if he can, whether the papacy has such love, or +if Christ, in these words, has instituted such a worthless +authority as the papacy is. Without doubt he is truly a pope who +preaches with such love; but where can such a one be found? There +is no passage that gives me as much sorrow in my preaching as +this one does--of love I feel not much, of preaching I do more +than enough. They accuse me of being rabid and revengeful; I fear +that I have done too little. I should have pulled the wool[76] +much harder for the ravening wolves, who never cease to rend the +Scripture, to poison and pervert it to the great injury of the +poor, forsaken sheep of Christ. If I had only loved them enough I +should have dealt quite differently with the pope and his +Romanists, who with their laws and their prattle, their letters +of indulgence, and the rest of their foolery, bring to naught out +faith and God's Word. They make for us what laws they will, only +to capture us, and then sell them to us again for money;[77] with +their mouths they weave snares for money, and yet boast that they +are shepherds and keepers of sheep, whereas they are truly +wolves, thieves, and murderers, as the Lord says in John x. + +I know right well that this little word, "love," scares the pope +and his Romanists and makes them weak and weary, nor are they +willing that it should be pressed, for it overturns the whole +papacy. It made Dr. Eck weary at Leipzig;[78] and whom would it +not make weary, since Christ directly commands Peter not to feed +the sheep except there be love? He must have love or there can be +no "feeding." I shall wait a while now to see how they will parry +this thrust. If they prick me with "feeding," I will prick them +much harder with "loving," and we shall see who prevails. This is +the reason why some of the popes in their Canon laws so neatly +pass in silence this word "love," and make so much ado about +"feeding," thinking that thereby they have preached only to +drunken Germans, who will not notice how the hot porridge burns +their tongue. This is the reason, too, why the pope and the +Romanists cannot bear any questioning and investigating of the +foundation of papal power, and every one is accused of doing a +scandalous, presumptuous and heretical thing, who is not +satisfied with their mere assertions, but seeks for its real +basis. But that one should ask if God is God, and seek in +frivolous presumption to penetrate all His mysteries, they suffer +with equanimity, and it does not concern them. Whence this +perverted game? From this, that, as Christ says, John iii, "He +that doeth evil, feareth the light." [John 3:20] Where is the +thief or robber who courts investigation? Thus the evil +conscience cannot bear the light; but truth loveth the light, and +is an enemy to darkness, even as Christ says in the same chapter, +"He that doeth truth, cometh to the light." [John 3:21] + +Now we see that the two sayings of Christ, spoken to Peter, on +which they build the papacy, are stronger against the papacy than +all others, and the Romanists can produce nothing that does not +make them a laughing-stock. I shall let the matter rest here, +and pass by whatever else this miserable Romanist spues out in +his book; since I have controverted it all many times before, and +now also some others have effectually done so in Latin.[79] I +find nothing in it, except that he soils the Holy Scriptures like +a sniveling child; in no place does he show a mastery of his +words or an understanding of his subject. + +[Sidenote: The Conclusion of the Matter] + +On the subject of the papacy I have come to this conclusion: +Since we observe that the pope has full authority over all our +bishops, and has not attained it apart from the providence of +God--although I do not believe that it is a gracious, but rather +a wrathful providence which permits men, as a plague on the +world, to exalt themselves and oppress others--therefore I do not +desire that any one should resist the pope, but rather bow to the +providence of God, honor this authority, and endure it with all +patience, just as if the Turk ruled over us; in this wise it will +do no harm. + +I contend for but two things. First: I will not suffer any man to +establish new articles of faith, and to abuse all other +Christians in the world, and slander and brand them as heretics, +apostates and unbelievers, simply because they are not under the +pope. It is enough that we let the pope be pope, and it is not +needful that, for his sake, God and His saints on earth should be +blasphemed. Second: All that the pope decrees and does I will +receive, on this condition, that I first test it by the Holy +Scriptures. He must remain under Christ, and submit to be judged +by the Holy Scriptures. + +But these Roman knaves come along, place him above Christ, and +make him a judge over the Scriptures; they say that he cannot +err, and whatever is dreamed at Rome, nay, everything which they +dare to come out with, they would prescribe for us as articles of +faith. And as if that were not enough, they would introduce a new +kind of faith, so that we are to believe what we can see with our +bodily eyes; whereas faith, by its very nature, is of the things +which no one sees or feels, as St. Paul says in Hebrews xi [Heb. +11:1]. Now the Roman authority and fellowship[80] is a bodily +thing, and can be seen by any one. If the pope came to +that--which may God forbid!--I would say right out that he is the +real Antichrist, of whom all the Scriptures speak. + +If they grant me these two things, I will let the pope remain, +nay, help to exalt him as him as they please; if not, he shall be +to me neither pope nor Christian. He that must do it may make an +idol of him; I will not worship him. + +Moreover, I would be truly glad if kings, princes, and all the +nobles would take hold, and turn the knaves from Rome out of the +country, and keep the appointments to bishoprics and benefices +out of their hands. How has Roman avarice come to usurp all the +foundations, bishoprics and benefices of our fathers? Who has +ever read or heard of such monstrous robbery? Do we not also have +the people who need them, while out of our poverty we must enrich +the ass-drivers and stable-boys, nay, the harlots and knaves at +Rome, who look upon us as nothing else but arrant fools, and make +us the objects of their vile mockery? + +It is a notorious fact that the Russians desired to come into the +Roman fellowship, but then the holy shepherds of Rome "fed" those +sheep of Christ in such a manner that they would not receive them +unless they first bound themselves to a perpetual tax of I know +not how many hundred thousands of ducats. Such "food" they would +not eat, and so they remain as they are, saying, if they must buy +Christ, they would rather save their money until they come to +Christ Himself, in heaven. Thus thou doest, thou scarlet whore of +Babylon [Rev. 17:4], as St. John calls thee--makest of our faith +a mockery for all the world, and yet wouldest have the name of +making every one a Christian. + +Oh the pity, that kings and princes have so little reverence for +Christ, and His honor concerns them so little that they allow +such heinous abominations to gain the upper hand, and look on, +while at Rome they think of nothing but to continue in their +madness and to increase the abounding misery, until no hope is +left on earth except in the temporal authorities. Of this I will +say more anon,[81] if this Romanist comes again; let this suffice +for a beginning. May God help us at length to open our eyes. +Amen. + +As for the slanders and evil names with which my person is +assailed, although numerous enough, I will let my dear Romanist +off without reply. They do not trouble me. It has never been my +intention to avenge myself on those who rail at my person, my +life, my work, my doings. That I am not worthy of praise, I +myself know full well. But I will let no man reproach me that in +defending the Scriptures I am more pointed and impetuous than +some seem to like, neither will I be silenced. Whoever will, let +him freely scold, slander, condemn my person and my life; it is +already forgiven him. But let no one expect from me either grace +or patience who would make my Lord Christ, Whom I preach, and the +Holy Ghost, to be liars. I am nothing at all, but for the Word of +Christ I give answer with joyful heart and vigorous courage, and +without respect of persons. To this end God has given me a glad +and fearless spirit, which they shall not embitter, I trust, not +in all eternity. + +That I have mentioned Leipzig, no one should consider an affront +to the honorable city and University. I was forced to it by the +vaunted, arrogant, fictitious title of this Romanist, who boasts +that he is a public teacher of ail the Holy Scriptures at +Leipzig,[82] which titles have never before been used in +Christendom, and by his dedication[83] to the city and its +Council. If the jackanapes had not issued his book in German, in +order to poison the defenceless laity, he would have been too +small for me to bother with. For this clumsy ass cannot yet sing +his hee-haw, and quite uncalled, he meddles in things which the +Roman chair itself, together with all the bishops and scholars, +has not been able to establish in a thousand years. + +I should have thought, too, that Leipzig ought to have been too +precious in his eyes, for him to smear his drivel and snivel on +so honorable and famous a city; but in his own imagination he is +no ordinary man. I perceive that if I permit the petulance of all +these thick-heads, even the bath-maids will finally write against +me. + +But I pray that whoever would come at me arm himself with the +Scriptures. What helpeth it, that a poor frog puffeth himself up? +Even if he should burst, he is no ox. + +I would gladly be out of this business, and they force themselves +into it. May God grant both of us our prayers,--help me out of +it, and let them stick in it Amen. + + All glory be to God on high + And praise to all eternity. Amen. + + +FOOTNOTES + +[1] Augustin Alveld, so named from the town of his birth, Alveld +in Saxony, a Franciscan monk, Lector of his order at Leipzig. It +is said of him that what he lacked in learning he made up for in +scurrility, so that he himself complains that his own +brother-monks wanted to forbid his writing. John Lonicerus, a +friend of Luther, published a small book, _Biblia nova +Alveldensis_, Wittenberg, 1520, in which he gathered a long list +of Alveld's terms of reproach used against Luther. To him has +been attributed the origin of the undignified style adopted by so +many since 1520 on both sides of the controversy about Luther's +teachings. Vid. H. A. Erhard, in _Ersch und Gruber_, +_Encyclopaedia_, iii, 277; _Algemeine Deutsche Biographi_, I, +375. + +[2] Cf., Augustine's Confessions, III, vii: "Just as if in armor, +a man being ignorant what piece were appointed for what part, +should clap a greave upon his head and draw a headpiece upon his +leg..." + +[3] The four chief literary opponents of Luther in the earlier +years of the Reformation--Sylvester Mazolini, usually called +Prierias, after the city of his birth, a papal official +(_Magister sacri palatii_) who had published three books against +Luther prior to 1520; Thomas of Gaëtano, Cardinal, and papal +legate at the Diet of Augsburg, 1518; John Eck, professor in the +University of Ingolstadt, who had been Luther's opponent at the +Leipzig Disputation in 1519; Jerome Emser, also active at the +Leipzig Disputation, whom Luther was to make the laughing-stock +of Germany under the name of "the Leipzig goat," an appellation +suggested by his coat-of-arms. + +[4] The Theological Faculties of Cologne and Louvaine officially +condemned Luther's writings; the former August 30th, the latter +November 7th, 1519. The text of their resolutions was reprinted +by Luther with a reply, _Responsio ad condemnationem +donctrinalem_, etc. (1520); _Weimar Ed._, VI, 174 ff; _Erl. Ed._, +op. var. arg., IV, 172 ff. + +[5] _Neidhart_. + +[6] The views which Luther expounds in this treatise had already +been expressed in a Latin work, _Resolutiones super Propositione +XIII. de protestate Papae_, 1519 (_Erl. Ed., op. var. arg._, III, +293 ff; _Weimar Ed._, II, 180 ff). The present work is written in +German "for the laity." + +[7] _Christenheit_. Luther carefully avoids the use of the word +"Church" (_Kirche_). The reason will appear in the argument which +follows. In many places, however, the word "Christendom" would +not Luther's meaning, and there is, for the modern reader, no +such technical restriction to the term "Church" as obtained among +Luther's readers. Where the word _Christenheit_ is rendered +otherwise than "Christendom" it is so indicated in a foot-note. + +[8] The chief point argued at the Leipzig Disputation, whether +the power of the pope is _jure divino_ or _jure humano_. + +[9] _Das feine barfüssische Büchlein_--i. e., a book written by a +bare-footed friar. See below, p. 345. + +[10] A comment explanatory of a passage of Scripture or of the +Canon Law. + +[11] Pallium, a scarf made of sheep's wool, which the pope is +privileged to wear at all times, and others only on specified +occasions; conferred by the pope on persons of the rank of +archbishops; on its bestowal depended the assumption of the title +and functions of the office. The granting of pallis became a rich +source of revenue for the pope since each new incumbent of a +prelacy had to apply for his own pallium in person, or by special +representative, and to pay for the privilege of receiving it. At +the appointment of Uriel as bishop of Mainz in 1508, even the +emperor urged a reduction of one-half the usual fees, especially +since the previous incumbent had paid the full price but four +years previous. The request was denied. See Art _Mainz_ in PRE 1, +2. + +[12] _Zur Halfte, so nicht mehr, geistlich_. See below, page 356, +No. 2. + +[13] Is this an allusion to the papal title, _servus servorum +Dei_, "the servant of the servants of God"? + +[14] Alveld's German treatise described itself in the title as a +"fruitful, useful little book." + +[15] Alveld's Latin treatise especially abounds in these +appellations. + +[16] Alveld belonged to the branch of the Franciscan Order known +as the "Observants" (_fratres reglaris observatiae_), from their +strict observance of the Franciscan Rule. See the title of the +Latin treatise in _Weimar Ed._, VI, 277. + +[17] _Christenheit_. + +[18] _Gemeinde_--the German equivalent for the Latin _communio_, +_communitas_, or _congregatio_. In Luther's use of the term it +means sometimes "community," sometimes "congregation," sometimes +even "the Church" (_Gemeinde der Heiligen_). In this case it +translates Alveld's _civilitas_ (_Weimar Ed._, VI, 278). + +[19] _Christenheit_. + +[20] Luther quotes, in German, the reading of the Latin Vulgate. + +[21] _Christenheit_. + +[22] _Gemeinde_. A play on the word. On the second use of the +term, compare the similar employment of the English word +"parish." + +[23] _Christenheit_. + +[24] From _Veni Sancte Spiritus_, an antiphon for Whitsuntide +dating from the eleventh century. + +[25] _Christenheit_. + +[26] _Es ist erlogen und erstunken_. + +[27] _Gemeinde_. + +[28] _Christenheit_. + +[29] _Versammlung_. + +[30] _Gemeinde_. + +[31] _Versammlung_. + +[32] _Einigkeit oder Gemeinde_. + +[33] A quaint interpretation of the passage: "The disciples were +called Christians first in Antioch." + +[34] _Christenheit_. + +[35] _Nun bitten wir den heiligen Geist_, a popular +pre-Reformation hymn, of one stanza, for Whitsuntide, dating from +the middle of the thirteenth century; quoted in a sermon by +Berthold, the Franciscan, a celebrated German preacher in the +Middle Ages, who died in Regesburg in 1272. Published by Luther, +with three stanzas of his own added, in his hymn-book of 1524. +Vid. Wackernage, _Kirchenlied_, ii, 44; Koca, _Geachicte des +Kirchenlieds_, i, 185; Julian, _Dict. of Hymnology_, 821. Also +Miss Winkworth's _Christian Singers_, 38. + +[36] _Christenheit_. + +[37] _Gemeinde_. + +[38] _Christenheit_. + +[39] _Christenheit_. + +[40] All sources from which the Church or the clergy derived an +income were called in the broader sense, "spiritual" possessions. +A further distinction was drawn between two kinds of +ecclesiastical income--the _spiritualia_ in this sense being the +fees, tithes, etc., and the _temporalia_ the income from +endowments of land and the like. + +[41] The followers of John Huss. + +[42] _Zwölfbote_, a popular appellation for the apostles, meaning +one of the twelve messengers. + +[43] See page 351. + +[44] _Christenheit_. + +[45] Literally, "Rastrume better than malvoisie." "Rastrum" was a +Leipzig beer reported to be extraordinarily bad; "malvoisie," a +highly prized, imported wine, known in England as "malmsey." + +[46] In the German treatise Alveld says: "It is not enough to +have Christ for a shepherd or a head; if that were sufficient, +all the heathen, all the Jews, all the errorists, all the +heretics would be true Christians. Christ is a lord, a guardian, +a shepherd, a head of the whole world, whether we want him or +not." (_Weimar Ed._, VI, 301) In the Latin he says: "No community +or assembly (_civilitars seu pluralitas_) of men can be rightly +administered except in the unity of the head, under the Head +Jesus Christ." This proposition he develops in detail, saying +that "No brothel (_contubernium meretricum_), no band of thieves, +plunderers and robbers, no company of soldiers can be ruled or +held together, or long exist without a governor, chief and lord, +that is to say, without one head." (_Weimar Ed._, VI, 278). + +[47] See above, p. 358. + +[48] Jerome Emser, _De disputatione Lipsicense_ and _A venatione +Luteriana aegocerotia assertio_. + +[49] Augustine, _In Joannia Ev._, 12, 3, 11. (_Migne Ed._, 35 149 +ff.) + +[50] Cf. Augustine, _De unitate ecclesiae_, 5, 8. (_Migne Ed._, +43, 396 f.) + +[51] In his _Sermon von Sacrament des Leichnams Christi_ of 1519 +(_Weimar Ed._, II, 742 ff.) Luther had made a plea for the +restoration of the cup to the laity. At the request of Duke +George of Saxony, the bishop of Meissen (Jan. 20th, 1520) forbade +the circulation of this tract in his diocese (_Weimar Ed._, VI, +76; Hauerbath, _Luther_, I, 316). The controversy, to which +Luther contributed is _Verklärung etlicher Artikel_, etc. +(_Weimar Ed._, VI, 78 ff.), was bitterest in the Leipzig circle +to which Alved belonged. + +[52] See pp. 373 and 380. + +[53] A reference to Emser's _De disputatione Lipsicense_, and _A +ventione Luteriana aegocerotis assertio_, see above, p. 363. + +[54] Luther's greeting to a forthcoming and much heralded work of +Eck's, which appeared under the title _De primatu Petri_. + +[55] This statement cannot be substantiated. But see commentaries +on Acts 26:10 f. + +[56] The memory of the warlike and avaricious pope Julius II. was +still fresh in the mind of Luther and his contemporaries. + +[57] Alveld so announced himself in the title of his Latin +treatise. In order go gain the necessary leisure for its +composition he had obtained a dispensation from all the capel +services of his monastery. See _Weimar Ed._, VI, 277. + +[58] In a similar vein of satire Shakespeare uses this very +phrase in "Merry Wives of Windsor," III, 5. + +[59] _Gemeinde_. + +[60] Alveld had stated that the attempt had been made "more than +23 times"; and again, "The assembly has existed more than 1486 +under the chair of St. Peter which Christ has established." See +_Weimar Ed._, VI. + +[61] _Gemeinde_. + +[62] Still the old terminology. + +[63] Equivalent to father-confessor. The pope's own confessor is +so called. + +[64] Alveld makes this distinction in both of his treatises. + +[65] _Gemeinde_. + +[66] See page 373. + +[67] See especially the _Resolutiones super Propositione XIII_. + +[68] i. e., The Russians, who were in ecclesiastical fellowship +with the Orthodox Greek Church. The metropolitan see of Moscow +represented the opposition to union with Rome, which had been +proposed in 1439; the second metropolitan see of Russia, that of +Kief, was until 1519 favorable to the union. See A. Palmieri and +W. J. Shipman, in _The Catholic Encyclopedia_, X, 594 ff; XIII, +255 f., and Adeney, _Greek and Eastern Churches_, 385 ff. + +[69] _Gemeinde_. + +[70] Annates (_annatae_, _annalia_), originally the income which a +bishop received from the vacant benefices in his diocese, usually +amounting to a year's income of the benefice. By a decree of John +XXII, 1317 (_Extrav. Jn. XXII, Lib. I, C. 2_), the annates are +fixed at one-half of one year's income of the benefice reckoned +on the basis of the tithes, and payable on accession of the new +incumbent. Two years later (1319) the same Pope set an important +precedent by claiming for himself the annates from all benefices +falling vacant in the next two years (_Extrav. Comm. 3, 2, C. +II_). The right to receive annates subsequently became a regular +claim of the popes. The term was extended after 1418 to include, +beside the annates proper, the so-called _servitia_, payments +made to the curia by bishops and abbots at the time of their +accession. Luther discusses the subject at greater length in the +_Address to the Christian Nobility_. (See Vol. II) + +[71] See above, p. 362. + +[72] _Römische Einigkeit_. + +[73] This is Alveld's explanation in his German treatise. + +[74] _Comment_, equivalent to "lie" or "invention." + +[75] _Rastrum_, see above, note on p. 362. + +[76] The sheeps' clothing in which they come. + +[77] A reference to the sale of dispensations, more fully +discussed in the _Address to the Christian Nobility_. + +[78] At the well-known disputation in the previous year. + +[79] John Lonicer in _Contra romanistam fratrem_, etc., and John +Bernhardi in _Confutatio inepti et impii libelli_, etc.; both +replies to Alveld's Latin treatise which appeared shortly before +this treatise of Luther's. + +[80] _Gemeinde_. + +[81] A promise fulfilled in his _Address to the Christian +Nobility_. + +[82] In the title to his Latin treatise. + +[83] Of the German treatise. + + +INDEX + + +SCRIPTURE REFERENCES + +INDEX + + Aaron + Abraham + Abraham's bosom + Absolution + Abuses, in the Mass + Achatius + Adam + Address to the Christian Nobility + Adlolf of Merseberg + Adversity, blessings of + the greatest + Aegidius, St. + Agatha, St. + Agricola + Albrecht of Mainz + Altar-cloths + Alveld + Ambrose + Anapatist + Annates + Anthony, St. + Antichrist + Antilogistae + Apology + Apostate + Apostle + Apostles + Aristotle + Articles of faith + Assurance of salvation + Attrition + Augsburg Confession + Diet of + Augustine + Augustine's Confessions + Auxiliatores + Ave Maria + Aven amal + + Babylon, king of + Babylonian captivity + Baptism + three parts of + the sign of + a flood of grace + a covenant + and penance + significance of + makes guiltless + comfort of + always to be remembered + false confidence in + Baptismal collect + vows + Barbara, St. + Barbara's, St., Day + Begangniss + Beggars + Bendedictite + Benevolence + Bernard of Clairvaux + Bernhardi, John + Bertholdt + Bible, Translation of + Bishop, qualifications of + Bishops all equal + Blasius, St + Blessings + within us + before us + behind us + beneath us + on left hand + on right hand + above us + Bohemians + bon Christian + Boniface VIII. + Books, heathen, are dangerous + Both kinds, communion in + Brandenburg, Bishop of + Breviary + Bridget, St. + + Cajetan + Canon of the Mass + Law + Canonical Hours + Canonisation + Carthusians + Castigation + Casuistry + Catherine, St. + Celia, St. + Ceremonies + one instituted by Christ + Charity + Charles V. + Chastity + vows of + Children, training of + Chimera + Christ, our example + our greatest blessing + our Priest + righteousness of + Christ, the Rock + Christenheit + Christian, the name + Church membership does not make + lord of all + Christopher, St. + Church + authority of + corruption of + House of Prayer + spiritual mother + worldliness of + not bound to Rome + a spiritual community + three uses of the term + marks of + Cicero + Clergy + Collects + Cologne + Commandments, Ten + First + Second + Third + First three + Fourth + First four + Fifth + Sixth + Seventh + Eighth + Ninth and Tenth + of God + a guide in confession + in prayer + of the Church + Comment + Commissaries + Communion without confession + of saints + Community, government of + Compostella + Confession + Roman Catholic conception of + Lutheran conception of + why we confess + insincere + when not to make + justifies + of sin + Sacrament + Confessionalia + Confessional Letters + Conscience + troubled + evil + Considerateness + Constitutions + Contrition + Corporal + Councils + Courtesans + Covenant + Covetousness + Cranach + Cranmer + Creed + Cross of Christ + Cup, why withheld + Curse, a fount of blessing + Custom, value of + Cypriacus, St. + Cyprian + + Damned, the + David + Day and night + Death and dumb, Mass for + Death + a blessing + bitterness of, due to si + a door to life + a penance and satisfaction + Decrees, papal + Decretals + Defensores + Devil + Dietenberger, John + Dionysus + Dionysus, St. + Diseases, number known + Dishonesty + Disobedience + Dispensation from vows + Disputation + Doctors + + Easter Day + Eck + Elevation of the host + Elmser + Endowments + Enemies, duties toward + Epicureans + Erasmus, Disider + Erasmus, St. + Estates, why instituted + Esther, Queen + Eternal punishment + Eucharistia + Eustachiua, St. + Evils, within us + never fully known + before us + behind us + beneath us + on our left hand + on our right hand + above us + to be loved + Excommunication + Exodus, a type + Extreme Unction + + Faith + the highest good work + Faith makes works good + the test of good works + makes all works equal + in the Mass + true priestly office + stages of + work of the First Commandment + includes all good works + and daily sin + and prayer + infirmity of + baptismal + Fasting + Fathers, Church + Fear + Feeding, meaning of + Feiertag + Fides, Informis, formata, informata + Flattery + Flesh, the + Flood, a type of baptism + Forgiveness of sin + Fourteen defenders + Frederick the Wise + Fuggers, the + + Gelübde + Gemeinde + General Councils + George of Saxony + George the Martyr + German Books + Mass + Germans, characterised + Gerson + Gideon + Glosses + Gluttony + God, Name + God, praise of + to have a god + wants our help + Goliath + a type of sin + Good name, danger of + need of + works + none pure + defined + how rejected + how they differ + Treatise. + outline + importance + Gospel + Gottesdienst + Graces of pardon + Gratia infusa + Gratias + Greed + Greek Church + Gregory + Guilt of sin + remission of + Gulden + + Habitus + Head and lord + of Christendom + Heathen + Heaven + Heinse, Simon + Hell + full of God + Heresy + Heretic + Herod + Highpriest, a type of Christ + History, value of + Holidays + Holiness and prayer + as title of the pope + Holy Spirit + Home, a Church + Honor as a motive to good works + Hope + Husband and wife, duties of + Hymns quoted + Hypocrites + + Idolatry + Imitatio Christi + Immersion + Indulgence Letters + fairs + Indulgences + Inner man + Instruction to indulgence sellers + Intercession of the Church + Israel, a type + + Jahrmarket + James, St. + Jeduthun + Jerome + Jesus, Name of + Jews + the three + Job + Job's wife + John XXII. + John of Saxony + John Baptist, St., Day of + Joseph's wagons + Jubilee Indulgence + Judas + Julius II. + Justice of God + Justification + by faith + + Keys of the Church + power of + Koestlin + + Laity + Last Day + Law of Moses, abolished + Lawrence, St. + Laws + and works + produce sects + purpose of + Legends of saints + Leipzig + Disputation at + Leo X. + Letter to + Letters of pardon + Liberality + Liberty of a Christian + Life, a spiritual baptism + repentance + beginning of death + Lonicer + Lord's Day + Lord's Prayer + Supper + Louvaine + Love of God + required in a bishop + Low Mass + Luther's coarse language + inconsistency + indifference to slander + lack of love + love of peace + pride + submission to pope + zeal for Christ + Luther's zeal for the pope + writings + self-abasement + sense of duty + master of theology + called a heretic + Luxury + + Mainz, Boshopric + Malvoisie + Man, two natures + three parts of + Manasseh, Payer of + king + Margaret, St. + Mass + a memorial + not a good work + not a sacrifice + fruit of + anniversary + golden + mortuary + requiem + yearly + of the Holy Cross + of our Lady + for the dead + Masters, duties of + Mathesius + Matthias, St. + Meekness + limits of + Meissen, bishop of + Melanchthon + Men, four classes of + Mersio + Metanoia + Micaiah + Mildigkeith + Miltitz + Modus confitendi + Monastic houses + Monica, St. + Monks + Monstrance + Mortal sin + when to be confessed + Muscovites + Moses + Mother of God + + Naaman + New Testament + Treatise on + Year's Present + Noah + Nobility, German + Address to + + Oaths + Obedience + to Church + to masters + to parents + to state + Octavianus + Oelgoetzen + Offering, in the Mass + Offertory + Officiales + Officium + Old Testament + Opus operatum + operati + operantis + Orders, monastic + Original sin + Our Lady + Outward man + Ovid + + Pallium + Pantaleon, St. + Papacy, corruption of + Papacy, Luther's conclusion of + Treatise on + Papal bulls + pardons + power + of human right + Pardon + Parents, duties of + toward + Paschal, St. + Paschal Lamb + Passion of Christ + Passover + Pastor + Pater noster + Paul, St. + the hermit + Paul of Bourgos + peccata aliena + Penalty of sin + remission of + Penance + mistaken + Penitence + Penitential Canons + Persecution + Persia + Person and office + Personal faith + Peter, St. + Peter's, St., at Rome + Petros, Petra + Pfennig + Pharisee and Publican + Pharisees + Pilgrimages + Plagues + Pledge of Baptism + Plenary indulgence + Poentitentia + Pope + power over purgatory + powers of + the devil's vicar + Popes, some heretics + Power of the Church + of the keys + Praise of men, to be avoided + Prayer + as a good work + without ceasing + outward and inward + and holiness + common + power of + House of + in pulpit + thoughtless + what is to be prayed for + for the dead + in the mass + Preaching + Preceptorium, Luther's + Precepts of the Church + Preparation for the mass + Preparatotia + "Prevail against the gates of hell," + Prierias + Priest + vicar of God + arrogance of + Priesthood of believers + reforms suggested to + Private confession + Princes, duties of + Promises of God + Prostitution + Protests against Indulgences + Proverbs quoted + Providence + Purgatory + Purpose of better life + + Quæstiones + + Rastrum + Real Presence + Reason of man, perilous + Reformation + Reforms, suggested to princes + Relics + Rent-charges + Repentance + Roman Catholic doctrine + Requiems + Reservatio culpæ + poenæ + Reserved cases + Resolutiones + super prop. XIII. + Rest, bodily + spiritual + Reuchlin + Riches not sin + Rietschl + Right hand and left band + Righteous man defined + Rock, a type of Christ + does not signify authority + Roman Church + See + Rome + corruption in + Rosary + Russians + + Sabbath + Sacrament + Sacrament of the Altar + Sacramental sign + efficacy + Sacramentarians + Sacraments, number of + Sacrifice, of the Haas + spiritual + Sadducees + Saints + worship of + days + Sanctification + Sanctus + Sanftmüthigkeit + Satisfaction + sacramental + Scriptures + estimate of + Roman usage of + Sebastian's, St., Day + Sects + Sentences, of Peter Lombard + Sermo + Sermon, the + v. Sacrament des Leichnams + Serpent, a type of Christ + Servants, duties of + Severinus + Shame + mother of glory + motive to avoid evil + Seal, the sacrament a + Sheba, Queen of + Signs, given by God + of the sacrament + Silence, when a sin + Sin + after baptism + daily, and faith + distinctions of + fictitious + mortal + secret + venial + the nature of the body + the three armies of + Sinful inclinations, do not condemn + are truly sin + Sinnlichkeit + Sixtus IV. + Solicitude + Solomon, a type + Sorgfältigkeit + Spalatin + Spenlein, Georg + "Spiritual" + authority + birth + contrasted with temporal + when to be resisted + estate + finery + wickedness + Spirituales + Spiritualia + Staupitz + Still Mass + Suffering + sanctified by Christ + second step of faith + Sunday + Superstition in the Mast + Sylvester, v. Prierias + + Taufe + Temporalis + Temporal authority + contrasted with spiritual + Temptation + sent by God + Terence + Tessaradecas + Testament, defined + of the Mass + parts of + Tetzel + Thanksgiving, in the Mass + Theses, XCV. + text of + Thief on the Cross + Torgau + Transubstantiation + Treasure of the Church + Trent, Decrees of + Trust, in God + Truth loveth light + witnessing to + Truthfulness + Turk + Romans the true Turks + Type and fulfilment + + Unbelief + Unity of the Church + + Veni sancte Spiritus + Venial sin + Verklärung etlicher Artikel + Vicar, the pope no + Vierzehnheiligenkirche + Vitus, St + Votum saciamenti + satisfactionis + Vow, of baptism + Vows + commutation of + dispensation of + + Wahrheit sagen + War + Wicked, prosperity of + Will of man, perilous + Witness to truth + Wittenberg, castle church + Woman + Word of God + the + Words of the Sacrament + of baptism + Works and faith + Work-righteous saints + Works of mercy + Worldly + Worry + Worship + Writings of men + Wrong, to be resisted + + Young, training of the + + Zarephath, widow of + Zedekiah + Zwölfbote + + +SCRIPTURE REFERENCES + + +OLD TESTAMENT + + Genesis-- + 1:31 + 1:51 + 2:3 + 2:17 + 3:15 + 3:19 + 6:2f. + 6:15 + 8:21 + 9:9f. + 12:1,3 + 12:6 + 15:6 + 17:11 + 18:18 + 22:18 + 45:28ff. + Exodus-- + 3:6ff. + 12:7 + 12:11 + 12:13 + 13:9 + 13:18ff. + 13:21 + 15:23ff. + 15:27 + 16:4f. + 18:17ff. + 32:11 + 32:28 + 32:32 + 34:26 + Leviticus-- + 11:4 + 21:5 + 21:14 + Numbers-- + 14:15ff. + 15:19ff. + 21:7 + 21:8 + 25:1ff. + Deuteronomy-- + 6:16 + 12:8,32 + 17:6 + 28:14 + 28:65ff. + 29:5ff. + 32:10ff. + 32:13 + 32:15 + Joshua-- + 7:19 + 23:6 + Judges + 3:1ff. + 6:37ff. + I. Samuel-- + 1:17f. + 2:6 + 10:6 + 17:51 + 21:9 + II. Samuel-- + 12:13 + 19:6 + 24:13f. + I. Kings-- + 10:19 + 19:4 + 22:24 + II. Kings-- + 4:40 + 5:20 + 6:16f. + 7:19 + 21:6 + Esther 6:1f. + Job-- + 1:10f. + 2:9f. + 5:7 + 6:3 + 7:1 + 9:28 + 31:24 + 38:10f. + Psalm-- + 1:2 + 1:3 + 2:8 + 2:12 + 4:7 + 4:9 + 6 + 6:1 + 15:4 + 18:3 + 19:4 + 19:6 + 19:9 + 19:12 + 23 + 23:4 + 23:5 + 24:1 + 25:11 + 26:3 + 28:5 + 29:10 + 30:6 + 32:1 + 32:5 + 32:7 + 33:5 + 33:18 + 34:1 + 34:18 + 34:22 + 37:5 + 37:25 + 39 + 39:6 + 40:18 + 45:14f. + 50:15 + 51:5 + 51:10 + 54:7 + 57:7 + 57:11 + 62:8 + 62:10 + 68:6 + 73:1 + 73:12 + 73:15 + 73:28 + 77:11 + 78:5 + 80:6 + 82:2ff. + 82:3f. + 84:4 + 89:23 + 90:10 + 91:7 + 91:14 + 91:15 + 92:5 + 102:22 + 104:15 + 104:24 + 104:25 + 104:33 + 106:23 + 106:24 + 110:4 + 111:3 + 111:4f. + 115:1 + 116:11 + 116:13 + 119:35,37 + 119:52 + 120:4 + 125:2 + 128:1-4 + 132:9 + 137:9 + 138:4 + 139:2f. + 139:5 + 139:12 + 139:13 + 142:2 + 143:2 + 143:5 + 145:18 + 146:12 + 147:11 + Proverbs-- + 1:20 + 11:3 + 16:19 + 18:10 + 18:17 + 21:1 + 22:15 + 24:16 + 27:21 + 29:7 + Ecclesiastes-- + 1:2,14 + 5:18 + 6:2 + 9:7ff. + 10:15 + Song of Songs-- + 2:9 + 4:6 + 8:6 + Isaiah-- + 1:22 + 3:2 + 6:3 + 7:9 + 9:6 + 9:13 + 10:32 + 11:5 + 28:21 + 31:9 + 43:24 + 46:8 + 48:1 + 54:3 + 56:7 + 57:5 + 57:20 + 60:23 + 64:7 + 65:3 + 65:13ff. + 66:17 + Jeremiah-- + 1:6 + 2:28 + 7:21 + 7:31 + 10:23 + 12:1 + 18:4f. + 18:8 + 27:6f. + 29:7 + 32:35 + 49:12 + Lamentations-- + 3:22f. + 3:32f. + Ezekiel-- + 13:10 + 14:13ff. + 20:44 + 22:30 + Daniel 2:48 + Hosea-- + 2:5 + 8:11f. + Amos-- + 4:11 + 7:10 + Micah 3:2 + Zechariah-- + 2:8 + 3:2 + Malachi-- + 1:10 + 3:17 + +APOCRYPHA + + Esther 14:10 + Wisdom of Solomon-- + 2:24 + 3:2f. + 4:7 + 4:10-14 + 5:6f. + 7:16 + 8:1 + 15:2 + Ecclesiasticus, or Wisdom of Sirach-- + 2:5 + 5:8 + 7:40 + 11:26 + 18:30 + 21:1 + 31:8f. + 45:4 + Baruch-- + 1:11f. + 2:21f. + 3:17 + Prayer of Manasseh-- + 7 + + NEW TESTAMENT + + Matthew-- + 4:17 + 5:16 + 5:18 + 5:22 + 5:44 + 6:2 + 6:7 + 6:10 + 6:26ff. + 6:31f. + 7:3 + 7:12 + 7:14 + 7:15 + 7:16f. + 9:24 + 10:8 + 10:22 + 11:9 + 11:11 + 11:21ff. + 11:30 + 13:25 + 14:3-11 + 14:30ff. + 15:14 + 16:15 + 16:18 + 16:19 + 16:23 + 17:25 + 18:7 + 18:16 + 18:18 + 18:19f. + 19:17ff. + 21:9 + 21:13 + 22:35 + 22:44 + 23:4 + 23:24 + 24:9f. + 24:23 + 24:24ff. + 24:31 + 24:48ff. + 25:34ff. + 25:35 + 25:40 + 25:41 + 26:26ff. + 26:27 + 26:28 + 28:19 + Mark-- + 10:13ff. + 11:24 + 14:22ff. + Luke-- + 2:14 + 6:27f. + 6:32f. + 6:36 + 10:6 + 10:37 + 11:9ff. + 12:18 + 12:21ff. + 12:32 + 12:50 + 13:1ff. + 16:22f. + 16:25 + 17:5 + 17:20 + 17:21 + 17:34 + 18:1 + 18:10f. + 21:11 + 21:25 + 22:15 + 22:17 + 22:19ff. + 22:20 + 22:32 + 23:14 + 23:28 + 23:35 + 23:39 + 24:46f. + 24:47 + John-- + 3:5 + 3:14 + 3:20f. + 3:25 + 3:30 + 4:14f. + 4:21f. + 4:24 + 5:43 + 6:28f. + 6:29 + 6:63 + 7:38 + 8:28 + 8:51 + 9:4 + 10:12f. + 14:6 + 14:15,21 + 14:23 + 15:10 + 16:2 + 18:22 + 18:36 + 20:22 + 20:23 + 21:15 + Acts-- + 1:3 + 1:23ff. + 4:34 + 5:29 + 11:26 + 13:2 + 14:22 + Romans-- + 1:17 + 1:24 + 2:3 + 2:4 + 2:6 + 3:8 + 3:25 + 5:3 + 5:4 + 5:8f. + 6:4 + 6:8 + 6:12 + 7:7 + 7:14-19 + 7:18 + 7:19 + 7:22 + 7:24f. + 8:1 + 8:2 + 8:26 + 8:28 + 8:32 + 8:34 + 8:36 + 9:3 + 9:5 + 10:9ff. + 10:14 + 11:20 + 12:4 + 12:8 + 12:14f. + 13:1 + 13:3f. + 13:4 + 13:12f. + 14:1 + 14:6 + 14:8f. + 14:23 + 15:4 + I. Corinthians-- + 1:30 + 2:16 + 3:1 + 3:5 + 3:23 + 5:7 + 10:3 + 10:4 + 10:6 + 10:12 + 10:13 + 10:17 + 10:30f. + 10:31 + 11:21f. + 11:23ff. + 11:25 + 11:26 + 12 + 12:6 + 12:22ff. + 12:26 + 13:3 + 15:55ff. + II. Corinthians-- + 3:7 + 3:17 + 4:2 + 5:20 + 10:30f. + 12:7 + Galatians-- + 2:20 + 3:2 + 3:28 + 5:6 + 5:13 + 5:17 + 5:24 + 6:2 + 6:10 + Ephesians-- + 3:20 + 4:5 + 4:15f. + 5:15 + 5:22ff. + 6:5 + 6:7 + 6:17 + Philippians-- + 1:21 + 2:4ff. + 2:12 + Colossians-- + 2:16 + 3:3 + 3:5 + 3:17 + 3:18ff. + 3:22 + 4:1 + II. Thessalonians 2:3f. + I. Timothy-- + 1:2ff. + 1:9 + 4:1ff. + 6:1 + 6:17 + II. Timothy 3:1ff. + Titus-- + 1:14 + 2:8f. + 2:1-10 + 3:1 + 3:5 + Hebrews-- + 5:6,10 + 8:13 + 9:6ff. + 9:16f. + 9:24 + 11:1 + 11:6 + 11:24ff. + 12:1 + 12:3 + 12:4ff. + 12:6 + 13:15 + James-- + 1:6 + 1:12 + 2:10 + 4:3 + 5:16 + I. Peter-- + 2:7 + 2:9 + 2:11 + 2:13 + 2:14f. + 2:16 + 2:18f. + 2:19ff. + 3:3 + 3:6ff. + 3:20f. + 4:1 + 4:12 + 4:18 + 4:19 + 5:7 + 5:9 + II. Peter-- + 1:10 + 2:8 + I. John-- + 1:9 + 2:1 f. + 2:27 + 3:9 + 3:19ff. + Revelation-- + 1:6 + 5:10 + 13:17 + 17:4 + + + + + +End of the Project Gutenberg EBook of Works of Martin Luther, by Martin Luther + +*** END OF THIS PROJECT GUTENBERG EBOOK WORKS OF MARTIN LUTHER *** + +***** This file should be named 31604-0.txt or 31604-0.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/1/6/0/31604/ + +Produced by Michael McDermott, from scans obtained from +the Internet Archive + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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