Works of Martin Luther, with introductions and notes

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WORKS

OF

lRTIN LUTHER

I INTRODUCTIONS AND NOTES

naLADiLpHiA

A. J. HoLMAN Company

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229167

Copyright, 1915, by
A. J. HoLUAN Company

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CONTENTS

INTRODUCTION r

TRANSLATOR'S NOTE ix

-LUTHER'S PREFACES (C. M. Jacobs) S

DISPUTATION ON INDULGENCES (1517) >: "ij

Inikoddction (C. H. Jacobs) 1$

Tbamblaiton (C, M, Jacobs) as

•^TREATISE ON BAPTISM (1519) «

iNTKODiJcnoN (H, E. Jacobs) 51

Tkansution (C. M. Jacobs) 56

DISCUSSION OF CONFESSION (is») 73

Iins<»»ucnoN (H. E. Jacobs) 75

TRANSLATION (C. M. Jacobs) Si

THE FOURTEEN OF CONSOLATION (ijao) 103

Intsoduciion (A. T. W. Steinhakhsek) 105

Translation (A, T. W. SrEiNHAROstK) 109

- ''treatise ON GOOD WORKS (ijM) 173 \

ImsoDucnoN (M. Rxu) 175

TsANSiAnoN (W. A. Lauext) 184

treatise ON THE NEW TESTAMENT (ism) 387

Intk<M)UCT10N (J. L. Nbvk) 389

Translation (J. J. Schintol) 194

THE PAPACY AT ROME (isro) 3*7

iHTRODUCnON (T. E. SCBMAOK) 3»9

Translation (A. Srtnax) 337

■ INDEX (W. A. Lahbkxt) 395

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INTRODUCTION

No historical study of cuirent issues-^ politics or social
science .or theology — can far proceed without bringing the
student face to face with the principles asserted by the
Refonnatiou of the Sixteenth Century and its great leader,
Martin Luther. He has had many critics and many cham-
pions, but neither his critics nor his champions feel that
the last word concemir^ 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 ccmipleted. A few exhaustive treat-
ises would have answered all demands. But the Catalogue
of the British Museum, published in 1894, contains over
two hundred folio pj^es, 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 collec-
tion, in a land foreign to the sphere of his labors, and this
list has been greatly augmented mux 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 throu^ the eyes of others, but through our own.
In order to judge the man we must know all ddes of the
man, and tead 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 w^
as his formal treatises. We mast take account of the
time of each writing and the circumstances under which
W

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t1 Introdnctimi

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 hmd 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
drcle 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 stand-
ard 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 conq)rised
in the well-edited Ante-Nicene, Nicene and Post-Niceoe
Libraries of the Fathers have served a most excellent
purpose.

In the series introduced by this voliame the attempt is
made to render a similar service with req)ect 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, reuding near each other, and Jointly
preparing the copy for the printer. The first draft of each
translation was tiiorougbly discussed and revised in a jdnt

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LitroductiOD Til

conference of the translators before final approval. Rq)re-
sentatlve scholars, who have ^ven more or less special
study to Luther, have been called in to prepare some of
the mtroductions. 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., LX.D. (died June 25, 1910), was
actively engaged as the Chairman of the Committee that
organized the work, determined the plan, and, with the
imdersigned, 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
complfiints concemii^ the seriousness of his task in at-
tempting to teach the patriarch Job to speak idiomatic
German mi^t 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 be^ purely a labor
of love, performed in the midst of the exacting duties of
large pastorates, and to serve the Church, to whose min-
istry 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 e^wdal refer-
ence to the discussions which, we have every reason to
believe, will then occur.

Henky EiFSTEK Jacobs.

LuTSEKAN Theological Seunaky,
Ht. Antv, PaiumiPiiu.

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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 classic
cal standards, the difficulty of expressing in an old lan-
guage the new thoughts of the Reformation. German
was regarded even by Gibbon, two hundred and fifty
years later, as a barbarous idiom. Luther, espedaliy
in his earlier writings, struggled to give form to a lan-
guage 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.

Modem 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 overonne 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 trans-
lator, at a meeting of the group, has submitted his work
to the rest for criridsm and correction, amoimting at
times to retranslation. No doubtful point, whether in
sense or in sound, has been passed by unchallenged.
1 tlx)

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X TnuulatorB* Note

Even with such care, the translation is not perfect.
In places a variant reading is possible, a variant inter-
pretation plausible. We can only claim tbat an hcmest
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 gen-
eral, these are found in the Weimar Edition (D .
Martin Luthers Werke. Kritische Ge-
sammtausgabe. Weimar. Hermann Bohlaus
Nachfolger, 1883 £f.), 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, i826ff. The text of the Berlin Edition
(Luthers Werke, herausgegeben von
Pfarrer D. Dr. BncHWAiD, etc., Berlin, C. A.
Schwetscbke usd Sohn, third edition, 1905, ten vol-
umes) is modemized, and where it has been used it
has been carefully compared with the more critical
texts. The two «iitions of Waich — the original, pub-
lished 1740-1753, in twenty-four volumes, at Halle, and
the modem edition, known as the St. Louis, Mo.,
edition, 1880 ff. — are aitirely German, and somewhat
modemized. 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 voliunes appeared in 1912.

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WORKS OF
MARTIN LUTHER

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SELECTIONS FROM
LUTHER'S PREFACES TO HIS WORKS

I5» MO 1545

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LUTHER'S PREFACE TO THE FTRSt^ART OF HIS
GERMAN WORKS'

EDITION OF IS39 '•.■^-

I WOULD ^adly have seen all my books forgotten and
destroyed; if only for the reason that I am afraid of tl»
example.* 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 to-
gether, 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,
imtfl at last the Bible has come to lie forgotten in the
dust under the boich.

Although it is both useful and necessary that the writ-
ings of some of the Fathers and the decrees of some of
the Coundla should be preserved as witnesses and records,
nevertheless, I think, est modus in rebus,* 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 H<^
Scriptures.

Then, too, it was our intention and our h<^, when we
began to put the Bible into German, that there would be

■ Tsrt u ^ven in the Berlin Edition of Buchmld ud ottel, Vol. I, pp. !■ ■.
*L e. The etuiple mn by ixm rrim ud coOcctiai tbem.
* "rbo* b nMdentiiia in aO tlunfi."

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8 Lndier*B Pittfaces

less writing, and more studying -aod reading of the Scrip-
tures. For all other writings -shouid point to the Scr^
John sao tures, as John pointed to Christ; when he said, "He must
increase, but I must decttase." In this way every one
may drink for himseh' Irtim the fresh ^ring, as all the
Fathers have had to -do when they wished to produce *
anything worlA . wiiile. Neither Fathers nor Councils
nor we ourselves will do so well, even when our very best
is done, as t^ Holy Scriptures have done; that is to say,
we difiJi never do so well as God Himself. Ev^ though
tilJ QJii salvation we need to have the Holy Spirit and faith
-/■aa<J 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 thou^t that my books will yet he forgotten in
the dust, especially when, by God's grace, I have written
I Kiogi something good. Non ero melior patribus
''^ m e i s .' 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

' "I lIwU not be better thm my fuben." CI. i Elnsi t«:4.

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To Fint Pirt (tf His Gerouui Worki 9

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* 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 FaUiers and the Councils
very differently. In this I follow tlie example of St.
Augustine, who is one of the first, and ahnost 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 predeces-
sors; 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,
parasiUc mass of books would not have come into the
Church, and the Bible would have kept its place in the
pulpit.

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DR. MARTIN LUTHER TO THE CHRISTIAN
READERS

EDITION OF IS4S

Above all things I beseech the Christian readn and b^
him for the sake of our Lord Jesus Christ, to read my
earliest books very circumspectly and with much [Hty,
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 w(»d.

Such a Saul was I at that time; and I meant it r^t
earnestly; and there are still many such to^ay. In a
word, I was not such a frozen and ice-cold* 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,* they only
laugh at the pope. But I verily espoused this cause in
deepest earnest and in all fideUty; 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

> From the Prefttt to tlie Complete WoAi (i$4i). Text KtonUoc to tlw
Berlin Edition of Buchmld and othen, VdL I, pp. xi 3.

■ Evidently ■ [day on tlie Latin f T f g f d u b , often naed [a the wdk of "trivU"
«c"tilly"; N Luther refen to the "fti Rid ■ decreta Papa rum," in hb
pRqiodtiaiu foe the Leiprig Di^ntation (ijip).

* i. c. Ftivolout mocken at bo^ thJogs.
<10)

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To flu ChilBtiui Reader ii

books and writings how many points of faith I thm, with
all humility, yielded and conceded to the pope, ndudi
ance then I have held and condemned for the most hor-
rible blasphemy and abomination, and which I woiUd have
to be so held and so condemned foiever. Amen.

Thou wilt therefore ascribe this my error, or as my
opponents venomously call it, this inconsistent of mine,*
to the time, and to my ignorance and ine:q>erienra. 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 une^>ectedly,
into this wran^ing and contention. This I take God, the
Searcho' 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 Scrip-
tures, 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,* 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 littie Bock. Amen.

■SeePrefitinyNote to the Fourteen «t CootoUtlon, below, p. 109.
* Laos before this Lutber hid repoUdly u p rea wd the convictioD that the Pope
«H the Antiduiat fotetold in a Theas. 1:3 U •od Rev. 13 and 17.

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A DISPUTATION OF
DOCTOR MARTIN LUTHER

POWER AND EFFICACY OF INDULGENCES

(THE NINETY-FIVE THESES)
«S>7

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INTRODUCTION

"A Di^utAttoa OB the Power uid ESoicy of iDdulgences"* b tlie fuD
titk <d tbe documeot commonly csUed "The Ninetr-fire TheMs." The
tocm of tbe (Jocument was detetmincd by Uie academic practice of tbe
Hiddk Ages. In alt tbe Medieval Umvenitiea the "diqnitatiou" was
ft wdl-eatablished institudon. It was a debate, conducted according to
accepted rules, on any subject which the chief disputant might dect,
and no student's educatitai was thought to be complete until he had shown
bis atnlity to defend himself in discussions of this kind. It was ciutcHnary
to act forth the nibject which was to be discussed, in a series of "theses,"
whidi were statementa of opinion tentativdy advanced as the basis of
aiguiBent. The author, tx amne other person iriiom be might dedgnate,
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 discus-
don. Snch an academic document, one out of many hundreds, exhaling
tbe atmosphere of the HediKval University, is the Disputation, which
by its historical importance has earned tbe name "The XCV Theses."

Tbe Theses were published on the Eve of All Saints (Oct 31), 1517-
Tbey were not mtended (or any othei public than that of tbe University,*
and Luther did not even have them printed at first, though cofues were
forwarded to the Archbishop of M^ns, and to Luther's own diocesan, the
Bishop ot Brandenburg. Tbe manner of tbdr publication too was academic.
Tbey wen simjdy posted on tbe door of the Church of All Saints-^-called
tbe "Castle-churcb," ta distinguish it from its neighbor, the "Town-church"

not bcckuse more people would see them there tlian elsewhere, but because
that church-door was the customary place (or posting such announcements,
tbe predecessor of the "black-board" in tbe modem German University.
It was not ni^t, but mid-day* when the Theses were naOed Mp, and the
Eve of An Saints was chosen, not that the crowds who would frequent
tbe aest day's festival might read them, for tbey were written in Latin,
but because it was tlie customary day for tbe posting of theses. M<»eover,
tbe Feast trf All Saints was tbe time when tbe precious rdics, which earned

'Dlipntstlo pro declaratione Ttrtutii i nd u I sentf si urn.

* Ltttber lays, Apud nostras el propter noitroi editae lont.

Waimar Ed., 1, 518. On tbe whole soblect see Lcttcn t« Stsnpits and tbe

■Cl.W«imar Ed., !,■>»■

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z6 The SbMf'ttn TheiM

the WMD yibo "adoied" them, lonK yean ot indulgence,' wen exhilnttd
to wonhipers, ftod the <^>pro«ch (rf this high feut-dsy put the thought
of indulgences uppeimaat in the nindi ol everybody in Wittenberg, includ-
ing the author of the Theses.'

But neither the Theses nor the icsults which followed them could be
confined to Wittenberg. Contrary to Luther's expectation and to bis great
surprise,* they circulated all through Germany with a r^dity that was
startling. Within two mcmtha, before the end of 1517, three editions of
the Latin tut had been printed, one at Wittenberg, one at Nliraberg, asd
one as far away aa Basel, and copies of the Theses had been sent to Rome.
Numerous editions, both Latin and German, quickly fdlowed. Luther's
cotemporaries saw in the publication of the Thaeci "the bcgiiuing of the
Refotmatiiw,"* and the judgment of modem times has confirmed their
verdict, but the Protestant of to-day, and eq)ecially the Proteslaut lay-
man, b almcat certain to be surprised, possibly deeply dls^qxHnted, at their
contents. They are not "a trumpet-blast of refonn"; that title must be
reserved for the great works of 1510.* The word "faith," destined to be-
come the watchword of the Reformation, does not once occur in them;
the validity of the Sacrament of Paiance is not disputed; the right of the
pc^ to forgive sins, espcdaUy in "reserved cases," is not denied; even the
virtue of indulgences b admitted, within limits, and the question at issue
b simply "What b that virtue?"

To read the Theses, tbeiefore, with a fair degree of comprehension m
must know something of the time that produced them, and we must bcal
two facts continually in mind. We must remember that at tbb tfanc
Luther was a devoted son of the Church and servant of the pope, periufn
not quite the "right frantic and raving papist"* he afterwards called him-
self, 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 era mi nation of
the whole structure and content of Roman teaching, but were directed

' The Cbuich ot AU Saints at Witteaberg was the rejiostory at the great cot
lection of relics which Frederick the Wise had githmd. A csUlogue ol the
(oUectioii, with illiutntions by Lucu Crinach. wai published in 1509. The
collection contiined 500; aacred objects, including a bit of the crown of thorns
and some at the Virgin Mother's milk. Adoration o( these relics on All Ssints'
Day (Nov. ist) w»« rewarded with indulgence for more thau 500,1100 years. So
VoH Bizoui, Die deutsche ReEormation (1890), p. 100; see sbo
BuoB, Earlsladt,!, jgfl.

> Luther hsd preached * semtoo wtmbit agaiut the danger of bidulgnica or
the Eve ot AO Saints (isi6). See below.

■ See below, Letter to Leo X.

'Weimar Ed., I, 130.

* The Addren to the Cbiistiao NiADity and the Babyknian Cqdivity of tht
Church.

*IntioduetiMitotheCaaiplete Works (154s): abovc^ p. 10.

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Introdnetion 17

■gsinit what Luthei conctived to be meidy afausea which had sprung up
around a single group of doctrines ceaUring in the Sacnunent of Penance.
He sincerely thought that the teaching of the Tlieses was in full agreement
with the best traditions of the Church,' and his surprise that they should
have caused so much excitement is undoubtedly genuine and not fdgned.
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 ig-
nmniny."' On the other hand, we are compelled to admit that from the
outset Luther's opponents had grasped far more completely than he him-
self the true sgnificaoce o( his "purely academic protest."

2. Penancff and Indnlgonce.— The purpose of the disputation which
Luther proposed to bM was to clear up the subject of the virtue of "in-
dulgences," and the indulgences were the most striking and characterbtic
feature of the religious life of the Chuidi in the last three Centuries of the
Middle Ages.' We meet them everywhere — indulgences foe the adoration
of relics, indulgences for worship at certain shrines, indulgences for pil-
grimages here 01 there, indulgences for CMitributions to this or that special
object of charity. Luther roundly charges the Indulgence-vntdors with
teaching the people that the indulgences an a means to the remission ol sins.
What are these indulgences?

Theirhiitorybconnected,oa the me hand, with the history of the Sacra-
ment of Penance, on the other with the history of the development of
papal power. The Sacrament of Penance developed out of the administra-
tion of Church discipline. In the earliest days of the Church, the Chris-
tian who fell into sin was ptmished by exdusicm from the communion of the
Church. This ezcommunicatioa was not/ however, permanent, and the
rinner could be restored to the privileges of Church-fellowship after he
had confessed his sin, professed penitence, and performed certain peniten-
tial acts, chief among which were alms-giving, fasting and prayer, and,
somewhat later, [nlgrimage. These acts of penitence came to have the name
of "satisfactions," and were a condirion precedent to the reception of abso-
lution. They varied in duration aitd severity, according to the enormity
of the o&ence, end for the guidance of those who administered the discipline
of the Church, sets of rules were fonnulated by which the "satisfactions" or
"penances" were imposed. These codes are the "Penitential Canons."*
The first step in the development of the indulgences may be found in the
practice which gradually arose, of remitting some part of the enjcnned
"penances" on consderation of the performance of (xrtain acts which
could be regarded as meritorious.

The indulgences received a new form, however, and became a part of the

> See Letter to SUupJti, below.

* See Letter to Leo X. below.

*Cf. Gom^i. Kreuiablaii und AlmoieDablasi, p. i.

*SeeThMMj, 8,8j.

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i8 The Ninety-fin Theset

icgulu Church kdmlnbtnti(m, when the popes diicovered the poaiiUlitlei
whJch lay in thb Institutimi for the advftocemeot of their own power utd
the furtheiuicc lA their own intertsti. Tlus diacovery seem* to d»te from
the time of the Crusades. Tlie cnisaxling^ndulgenceg, granted at first
only to those who actually went to the Holy War, subsequently to thoee
alao who contributed to the openae of the expedition, were viitually the
accq>taDcc 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 indul-
gences 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 ai a source of income, and from the beginning of the
XIV. Centory the sale of indulgences became a regular business.

About the lame time a new kind of indulgence arose to take the place
(rf the now somewhat antiquated crusading-indulgence. This was the
Jubilee-indulgence, and had its origin in the Jubilee of 1300. By the Bull
AntiquoTum Habet Fide, Boniface VIII. granted to all who
would visit the ahrines of the Apostle* in Rome during the year ijoo and
during each lucceedbg centennial year, a plensry tndtdgence.' Little by
little it became the custom to increase the number of these Jubilee-indul-
gences. 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 ot 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.'

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
f<» sins committed after baptism. The sch<dastic theologians had busied
themaelvea with the theory of this Sacrament. They distinguished between
its "material," its "form" and its "efiect." The "form" of the Sacra-
ment 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

peccatorum. Mntar, Quellen, id ed., No. 14J.

■ Thii ciutom of putting the Jubilee-iDrlutgcDcts on sale leemi to date from the
year 1300. CI. Lea. Hist, of Conf. and Indulg., m. 106.

No mentioD is here made of the indulgencea attached to adoradoo □( relio, etc.
On the devebpment ol this form oi iDdulgenct see Lea, Hiit. of Conf. and
lodulg.. Ill, IJI-I04, 134-105, aiid GoTTLOB, KreuEBblass und
Almosenablasi.pp. i95->H-

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Introduction 19

■ocTow <A the hcwt, ud roust include tlie purpose hencefoRh to kvtnd lin;
"iBtiaf&ctilm" muat be nude by wotks prtecribed by the prieit who heud
coaltaaoa. Id the idminiitntion of the Sacnmeot, however, the sbsolu-
tkm preceded "utiafftction" instead of following it, u it had done in the
disdpliue of the early Church.' To justify this apparent incomditency, the
Doctors further distinguished between the "guilt" and the "penalty" of sin.*
Sins were classifiEd as "mmtal" and "veni^."* Mortal ani for which the
oSender had not received absolution were punished eternally, wbOe venial
sins were those which merited only aome smaller penalty; but when a
mortal sin was confcaoed 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 e. temporal penalty to be paid.
The "satisfaction" was the temporal penalty, and if satisfaction was in
aireais at death, the arrearage must be paid in purgatory, a place of pun-
ishment for mortal sins confessed and repented, but "unsatisfied," and for
venial ains, which were not serious enough to bring eteinat condemnation.
The penalties of purgatory were "temporal," viz., they stopped somewhere
this side of eternity, and thdr duration could be measured in days and yeais.
though the number of the yeais might mount high into the thousands and
tens of thousands.

It was at this point that the practice of indulgences united with the the4>y
of the Sacrament of Penance. The indulgences had to do with the "satis-
faction."* Hey mi^t be "partial," remitting only a portion of the penal-
ties, measured by days or years of purgatory; or they might be "plenary,"
remitting all penalties due in this world or the next. In theory, bow-
ever, no indulgence could remit the guilt or the eternal penalty of sin,^ and
the purchaser of an indulgence was not oaly expected tn confeae and be
absolved, but he was also siqipaaed to be corde contritus, i. e.,
"truly penitent."* A rigid in^tence on the fulfilment of these conditiona

' See Thais la.

* See Ttnaa 4-6, Note ».

* For Luther's opinioD of this dlithictloD, we the Discoune Concemlni Cmi-
fesrioD ebewbert in the pitiait volume.

* "Not even the pooicat part of petuuiee which Is called 'satisfaction,' but the
leninhM of that poorest part of penance." Letter to Staui^ti, below.

* There b ample proof that in practice the indulgences were preached as suffideot
to secun to the purchaser the entire remissian of sin, ind the fonn a culpa et
poena was ^dally employed in many cases (Cf. BanoEi, Daa Weaea
desAblassesamAuagangdeaMA.and PRE* DC. 83 fl.. ud Lu.
History of Con f esslon, etcm.stS.). "It ti difficult to witlistaod the
conclmioa that even In theory indutgeoca had been declared to be efficadoua lor
the removal <rf the guilt of sin in the preaecce of God," LtMOSAV, History
of the Reformation, I, 116.

* It is on the basis of thli theory that Roman Catholic writets on induliencea
declare them to be "extni-sacrainentta," i. e„ outside the 5<
So, e. s, Kun, hi The Catholic Encyclopedia, Ait. In'

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ao The Nine^-five Theses

would h«ve greatly mtricted the value of tlie indulgeHcea u a means o(
gain, for the right to hear confession and grant absolution belonged to the
parish-priests. Consequently, it became the custom to endow the indul-
gence-vendeiB with eitraordin&ty powers. They were given the auttuuity
to bear confeaaita and grant absolution wherever they might be, and to
absolve even from the sins which were normally "reserved" for the absolu*
tion of the higher Church authMitks.

The demand for cootrition was somewhat more difficult to meet. But
here too there was a way out. Complete craitrition included love to God
•s its motive, and the truly contrite man was not always easy to find; but
■ome of the scholastic DoctWB had discovered a substitute for contrition
En what they called "BttritigO." viz., incomplete contritiim, which might
have fear for a motive, and which the Sacrament of Penance could transform
into coDtritim. When, therefore, a man was afraid of heU or of purgatory,
he could make bis confecnon to the indulgence-Bcller <» bis agent, reodve
from him the absolution wbEch gave his imperfect rq)entance the value of
true contriti<Mi, released him from the guilt (rf sin, and changed its etenal
penalty to a temporal penalty; then he could purchase the plenary indul-
gence, 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 tbe indulgence robbed the Sacrament <rf Penance d
Its ethical oontenL

Furthermore, indulgences were made available for souls already tn
purgatory. This kind of indulgence seems to have been granted for the
first time in 1476. It had IcMig been beM tbat the prayers of the living
availed to shorten tbe 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 P(^>es succeeded in establishing their claim to power over purga-
tory. Their power over the souls of the living was not disputed. The
"Power of the Keys" had be«n given to Peter and transmitted \o his suc-
ceasoisi the "Treasury of the Church,"* i. e., the merits of Christ and of the
Saints, was believed to be at their dispOGal, and it was this treasury which
they employed in the granting of uidulgences;' but it seemed reaacatable to
suppose that their jurisdiction ended irith death. Accordingly, Pope
Sirtus SVr in i477> declared tbat the power of the Pope over purgatory,
while genuine, was exercised only per modum sufiragii, "by way
of intercession."* The distinction was thought dogmatically important,

• See Thtaes 56-58.

' Tbe doctrine of the "Treasury of tbe Church" grew up as ■ result of the indol-
(cnco. It was an attempt to answet tbe question. How can > "satidactioa,"
which God denuds, be waived? Tbeannrci is,By theapplicattaa<rfiDeritsesroed
tqi Christ and by the Saints who did m o r e than God requires. These merits
form the Trtasory of tbe Church. Of. Seebeko, PR£?XV, 417; Lea. Hist .
of Confession, etc.. lU, 14-18.

>SMTbed*)«.

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Introdactioii 31

but to the Uymut, who looked more to lesutts tlun to methods, the differ-
ence between intnccsuoii and juiisdictioa was trifling. To him the im-
pMtant thing was tbat the Pope, wbethei by jnrisdictioii or intercession,
was able to release the soul of a departed Chiistiw ftcm the penalties of
puigatoiy. It is needless to uy that these indulgences for the dead were
cagedy purchased. In filial love and natural affection the indulgence-
vender had powerful allies.

3. The Indulgence of 1515.— The XCV Theses were called forth by the
[weachiog of the "JubQee Indulgence"' of 1510, which was not placed on
■ale in central Gcimany until 1515. The fininiriiil needs of the papacy
were never greater than in the last years of the XV. and tbe first years of
the XVI. Ceotuiy, and they were further increased by the resolve of Julius
n. to erect a new church of St. Petei, which should surpass in magnificence
all the churches of the worid. The indulgence of 1510 was an extraordinary
fJ!'*"'-'''! measure, the proceeds of which were to pay for the erection of the
new Basilica, but wh^n Julius died in 1513, the church was not completed,
and the money had not been raised. The double task was bequeathed to
hiasncctssor, LeoX. On the 31st of March, 1515, 1.ea proclaimed a plenary
indulgence for the Archbislu^a of Magdeburg and Mainz, and a;^
pointed Albrecht, ot Brandenburg, who was the incumbent of both sees and
of tbe bishopric of Halbefstadt as well, Commissionet for the sale of this
indulgence. By a secret agreement, of which Luther was, of course, entirely
ignacant,mi»4ialfojtheproceedswas tobepaid tothe Fuggers of Augsburg
on account of mtneyt advanced to the Archbishi^ for the payment of the
fees to Rtane, and of the sums demanded in consideration of a. di^>ensation
allowing him to occiq>y three sees at the same time; the other half of the
proceeds was to go to the jmpal treasury to be a[q>Iied to the building of the
new church, llie period during which the indulgence was to be on sale
was eight yean.

The acbial work td orpnidng tbe "indulgence-caoipaign" was put into
tbe hands (rf J<dm Tetiel, whoee large experience in the selling of indul-
gences fitted him excellently for the post ot Sub-cammissioner. The
indulgence-sellen acted under the commission of the Archbishop and the
directions of Tetiel, who took personal charge of the enterprise. The
preachers wait from dty to dty, and during the time that they were preach-
ing the indulgence in any given place, all other preaching was required to
cease.* They held out the usual inducements to prospective buyers. The
{denary 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

t i. e. A plenuy indulgence similu to tboae granted for pilgrimage tc
Jobilce-yean. Sec above, p. 18.
»S*eTbe*ei53-SS.

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22 The Ninety-five Theses

p«iiu of hell and of purgatoiy, thkt th^ avsiled for &11 Mtlsfactions, even
in the case of the most heinous sins that could be coocdved.' "Confessional
letters"' were one of the fonns of this indulgence. Hey gave thdr pos-
sessor permisuon to cbooae his own confessor, and entitled him to pleuur
TonisaioD once in his life, to Bbsolutioo from sins normally reserved, etc.
The indulgences for the dead were lealouily proclaimed, and the duty of
purcha^ng for departed souls release from the pains of purgatory was moat
urgently enjcuned. 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.*

4- Lvflier's ProtMt— The Theses were Luther's protest against the man-
ner in which this indulgence was preached, and against the Use concep-
tion of the efficacy of indulgences which the people obtained from nidi
preaching. They were not his first protest, however. In a sermon,
preached July 37th, 1516,* he had issued a warning against the false idea
that a man irtio had bought an indulgence was sure of salvation, and bad
declared the assertimi that souls could be bought out of pulsatory to be "a
I^ece of temerity." His warnings were npt^td in other sermons, preached
October 3i8t, 1516, and February 14th, t5i7.^ The burden of these
warnings is always the same: the indulgences lead men astray; they indte
to fear of God's penalties and not to fear of tin; they encourage false hopea
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 indul-
gences has concealed the true nature of repentance; the fir«t thing to con-
tider b what "our Lord and Master Jesus Christ means," when He says,
"Repent."* Without denying the p<^'s tight to the power of the keys,
Luther wishes to come into the clear about the extent of the pope's juris-
diction, which does not reach as far as purgatory. He brieves that the
pope has the right to remit "penalties," but these penalties are of the same
sort as those which ivere imposed in the early Church as a condition prece-
dent to the absolution; they ore ecclesiastical penalties merely, and do not
extend beyond the grave; the true penalty of sin n hatred of self, which
continues until entrance into the kingdom of heaven.'

The Theses are formulated with continual leference to the statements of
the indulgence-preachers, and of the Instruction to the Comi

* See Theaii )5.

* See Theds 17-
•Weimar Ed..I.6<
*Welm>T Ed.. I. 9.
■SecThesbi.

'See Tbcdi 4.

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Zntrodoction 33

le of the ArchtHBb^ of liUnc.' For this mstm then
it littk logical Kquence in the arrangement of the Tbcaes, and none of the
attempti to discovn a plan 01 scheme underlying them baa been BuccessfuL'
la a geaenl way it may be uid that for the poKtive views of Luther on the
Mibjecta diicussed, Tbeses 30-37 and 41-51 are the moet vital, while
Theses 92-95 ace sufficient evidence of the motive which led Luther to make
his protest.

S- ConclndoiL— The editors of this Tnuiilatioa pcesent herewith a
new tiaodation of the Theses, together with three letters, which wQI
bdp the reader to understand the mind of Luther at the time of their
cmnpoaitioa and his motive Id preparing them. The first of these letten
is that which was tent, with a copy of the Theses, to Albrecht of Maim.
Tlie second and third are addressed reflectively to StauiHtz and Leo X.,
and were writtca to accompany the "Resolutions,"' an exhaustive eiplaiia-
titm and defense of the Theaes, published in 1518, after the controversy had
becMne bitter.

6. Uteiatnro, — (a) Sources . The source material for thehlstoryoC
indulgences is naturally widely scattered. The most amvenient collection
b found in KoxsLER, Dokumente mm A blassstreit, TtUnngen,
iQoo. For the indulgences against irtiich Luther protested, see, bcride
the Editi<HU of Luther's Vfotka, Kapp, Schauplats dea Tetse-
lischen Ablass>Krams, Ldpag, 1710; Sammlung einlger
sum plbstlicben AbUss gehfirigen Scbrif ten,Ldpiig,
i7»;Kleine Nachlese car Erlauterung der Reforma-

' See LetUr to XtthHiixip, below. The text of this Initnictioa In Kaiv, S a m m-
lung, etc (1791), pp. 117-306. Tachackett hu sunniaed that even the number
of the TbcKS was detennioed by the number o( the paragraphs in this Inttmcticm.
There wen MOf these paiagrajdia, uid of theThesea m+i- EntitehuDg
d. luth. u. ref. KI rcben t e b r e (igio), p. i6, note i.

* Tbe foUowioc, baaed on an onpublished maouKiipt of 71i. Btiegei, is an
inteRMhig analy^ of the contents and nbject-tnatlet ol the Theses. For the
take of brevity the minor tubdivisians are omitted :

Introductioii- Tlie ideas fundamentally involved in the conception of poenl*
tentia {Th. 1-7),
I. IndulgcDcea lot •oul* in porgatory (Th. 8-19).

I. Canooicsl paialtia and the pains of puritstoiy fTfa. &-19).
a. The idatioD of the Pope to puiKatory (Th. lo-ag).
n. Indulgences for the living (Th. 30-go).

t. The content and nature o( the ireaddng of hidolgences (Tb. 30-55).
s. Tbe treasury of the Church (m. s6-«)-

3. Tbe duty of tbe rcfulai chorch-authoritica b the matter CTh. Af-te).
CoDdnaiaa (Th. 81-95).

I. The objectioo* of the laity to tbe indulgence-traffic (Th. 11-91).
s. Hie evQ motive of tbe traffic m indulgeoces, with viedsl nfcmace to
the ttatemeau o( Th. t-4 (Hi. 9t-9S)-
B. BaawLDn, in Katlon's Handbucb der Kirchengeschichta
(■911), m. 66.
•Weimar Ed ,, I. pp. JtS «.

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24 The mnety-flve Theses

tionsgeicbicbte, Ldpag, 1730 and 17331 >Iw Loeschek,
Vollsttodige R«foTniBtionsact&,I, Leipag, 1710.

(b) Secondary Works. Beside the genenl works in Church
Satoiy and Histoiy of Doctrine, see the Uves oi LuIIht, in Gennan espe-
cially those of Ktlsllin-Eaweiau, Kolde, Berser and Hausrath; in Engliah
those of Beard, Jacobs, lindaay, Smith and McGiSert; also Boehheb,
Luther Im Lichte der oeueren Fotscbung, ad ed.,
Leipzig, 191O'

On the indulgences in their relation to the Sacmnent of Penance, H, C.
Lea, History of Confession and Indulgence, especially
Vol. m, Philadelphia, i8q6i Bkikges, Das Wesen dea Ablasses
ftm Ausgang des Mittelal ters, Leipag, 1897, and Aitide In-
dulgenzen in PRE.* IX, pp. 76 B. (Eng. in Schaii-Hemoc v.,
f^. 485-88); GoTTLOB, Ereuzabiass und Almosenablass,
Stuttgart, tgo6 (especially valuable for the ixi^ of indulgences).

On the indulgences and the XCV Theses, Eoestun, Luther's Tbe-
o I o g I e , Lapzig, 1883 (Eng. Trans, by Hay, The Theologyof
Luther, Phiktdd[rfiia, iSg?); Bratkb, Luther's XCV
Thesen und ihre dogmengeichichtlicben Vorausset-
aungen, Gsttingen, 1884; Dieckboff, Der Ablassstreit
dogmengeschichtlich dargestellt, Gotha, 1886; Lind-
SAV, History of the Reformation, I, Nev York, 1906;
TscBACKEBT, Entstehung der luthetiscben und re-
formierten Ei rchenlebre , Gdttuigen, 1910.

On the financial aq>ecta of the indulgence-traffic, Schdlte, Die
Fugget in Rom, 3 vols., Leipzig, 1904.

CHARLES M. JACOBS.

ALLEinomi, Pa.

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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'

The gnux of God be with you in all its fulness and power!

Spare me. Most Reverend Father in Christ and Most
niustrious 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 wit-
ness that, conscious of my smallness and baseness, I have
long deferred what I am now shjimeless 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 ^e 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 cir-
culating under your most distinguished name, and as
regards them, I do not bring accusation against the out-
cries of the preachers, which I have not heard, so much as

■ la t^ origbul editknu the word Jisira ■ppeus at the b««d ol «uh of the
wmka, \ai the pccwnt cditon hftve retuDcd the use, which «u ^ip'reatly wi
Ad of obedience to the comnuDd, " Whatsoever jre do, in word or in deed, do wU
In the DMM el the Lord Jenm " (Col. 3 : it).

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36 The ITbwty-flTO Theses

I grieve over the wholly false impressions which the
people have conceived from them; to wit, — the unhapi^
souls believe that if they have purchased letters of in-
dulgence they are sure of their Ovation;* again, that so
soon as they cast thdr contributions into the money-box,
souls fly out of purgatory;* 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 impos^ble — if one had violated
the Mother of God;* again, that a man is free, through
these indulgences, from all penalty and guilt.*
*- — 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 bi^op
that man becomes sure of salvation, since he gains this
certainty not even by the "inpoured grace"* of God, but

'hU- i:m the Apostle bids lis always "work out our own salvation
I Pet in fear and trembling," and Peter says, "the rigjiteous
„*,„' scarcely shall be saved." Finally, so narrow is the way that
7:14 leads to Ufe, that the Lord, through the prophets Amos and

^4:11 Zechariah, calls those who shall be saved "brands plucked
'*' from the burning," and everywhere declares the difficulty
of salvation.

Why, then, do the preachers of pardons, by these false
fables and promises, n^e 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 ac-
cording to the canons.*

*See'The»as. 6, m, 11.

*Gr«ti« infuse, meuinc the vorluni of God Dpon the betttt tt a
leans oT irhicb their lives berome pleuiog to God. Cf. Loon' Dotui

chichte. 4tb ed.. pp. 5&1IT.

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Letter to the Archbisluv Atbrecht oi Maiaz 37

Finally, works of piety and love are infinitely better than
indulgences,* 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 bi^ops 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 Go^kI to be kept quiet, and nothing but the noise of
indulgences to be spr^ul among his people I* Will not
Christ say to them, "straining at a gnat and swallowing a Uatt.
camel"?* ■*■**

In addition to this. Most Reverend Father in the Lord,
it is said in the Instruction to the Commissaries * which
is issued under your name. Most Reverend Father (doubt-
less 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.* Again, it is said that contri-
tion is not necessary in those who purchase souls [out of
purgatory] or buy confessionalia.*

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 ' and impose upon the preachers '
of pardons another form of preaching; lest, perchance, one
may some time arise, who will pubUsh 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.

' See Thcsei 4I-4T.

■ See TbcKs s*-SS-

'SeeThedi So.

' See ibove, latraduction, p. u f.

'SeeTlie»e« »i, 33.

'See TbeiU 35. aad Introductioo, p. 11.

' va^ The Iiutnictiaa to the Comrnliierie*.

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a8 The Ninety-flve Tbeses

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 Father-
hood 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,

Bkoihek Mastin Ldtheb.

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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
li^t, the following propositions will be discussed at
Wittenberg, under ^e presidency of the Reverend Father
Martin Luther, Master of Arts and of Sacred Theology, and
Lecturer in Ordinary on the same at that place. Where-
fore 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,' willed that the whole life M*tt. 4
of believers should be repentance.

2. This word cannot be understood to mean sacramental
penance, i. e., confession and satisfaction, which is ad-
ministered 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* {of sin], therefore, continues so long as
hatred of self continues; for this is the true inward tepent-

' Matt. 4:17. Greek, fwroMUTt; English, "repent"; German. B Q s s e
tun. The Latin and Getman vcruoos may also be rendend, "Do peoasce";
the Grtdi, od the other hand, can <Mily mean "Repent."

* The Roman theology distinguishes between the "guilt" tod the "penalty"
of Bu. See lotioduction, p. 19.

(W)

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30 The IHiw^^^Td TbMWt

ance, 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.'

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 remis-
don 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, htunble in all things and bring into subjec-
tion to His vicar, the priest.

8. The penitential canons are imposed only on the liv-
ing, 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.*

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 pen-
M4tt. ***>' °^ purgatory is quite evidently one of the tares that

■3:*5 were sown while the bishops slept.

13. In former times the canonical penalties were im-
posed not after, but before absolution, as tests of true
contrition.

13. The dying are freed by death frcon all penalties;
they are already dead to canonical rules, and have a right
to be released from them.

I Dccnci o{ the Church, having tbc tonx of law. The curan* nfencd M tktn
■iidbdow(Cf.ThesaS,Sj}4ittheio-caUat poiitentulCuHnu. Sec Introductkn,
p. ij.

'Commmring on thii Theais b the Reaolatlons, Luther datinguulu*
between "temponi" and "eteraal" necessity. "Necessity knows no law."
"Death is the necessity ol necessities" (Welmat Ed., I, sm; E r 1 . Ed.
op. VAr. tig.,11, 166).

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The Di^tttatJMi 31

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.

r5. This fear and hoiTX)r 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 ^ould 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
increa^g love.

19. Again, it seems unproved that they, or at least that
all of them, are certain or assured of their own blessed-
ness, though we may be quite certain of it.

30. Therefore by "full remission of all penalties" the
pope means not actually "of all," but only of those im-
posed by himself.

21. TTierefore those preachers of indulgences are in error,
who say that by the pope's indulgences a man is freed
from every penalty, and saved;

33. Whereas he remits to souls in purgatory no penalty
which, according to the canons, they would have had to
pay in this life.

33. If it is at all possible to grant to any one the remis-
uon of all penalties whatsoever, it is certain that this
remis^on can be granted only to the most perfect, that is,
to the very fewest.

34. 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.

35. The power which the pope has, in a general way,
over purgatory, is just tike 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

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32 The Nine^-five Theses

souls [in purgatory], not by the power of the keys (which
he does not possess),' but by way of intercession.

27. They preach man* who say that so soon as the
penny jingles into the money-box, the soul flies out [of
purgatory].*

aS. It is certain that when the penny jingles into the
money-box, gain and avarice can be inaeased, 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.*

30. No one is sure that his own contrition is ancere;
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 salva-
tion because they have letters of pardon.*

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 pen-
alties of sacramental satisfaction, and these are ^pointed
by man.*

35. They preach no Christian doctrine who teach that

hat the PC
tmy.

' i. e.. Merely haoun doctrine.

' An alleged statement ol the indulflence-vcndon. See Letter to Hainz and
Intiaductioi].

' Lutber leten agun to this story Ed the Resolutions (Weimar Ed.. I,
p. sS6). The stoiy is that these saiots 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 roncera ot mine."

• Luther uses the terms "pardon" and "indulgence" interchaogeably.

* For meaning of the term "satisfaction," see Introductioo, p. IQ L

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The Di^utitliMi 33

amtrition is not necessary in those who intend to bi^
souls out of purgatory or to buy confessionalia.*

36. Every truly rqwntant Christian has a ri^t to full
remission of penalty and guilt, even without letters td
pardon.

37. Every true Christian, whether living or dead, has
part in all Uie 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 demised, for they are, as I have
said,* the declaiatioa of divine remission.

39. It is most difficult, even for the very keenest theo-
logians, at one and the same time to commend to the
people the abundance of pardons and [the need of] true
contritifHi.

40. True contrition seeks and loves penalties, but
liberal pard<ms only relax penalties and cause them to be
hated, or at least, furnish an occasion [for hating them].

41. Apostolic* pardons are to be preached with caution,
lest the pef^le may falsely think them preferable to other
good works ot love.

42. Christians are to be tau^t 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 be-
comes 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 m<ni^] for

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34 The Nine^^^re TbeiM

paidoDS, purchases not the indolgcnces oS the pope, bat
the indignatioD of God.

46. Christiaiis are to be tau^t that unless they have
^more than they need, they are bound to keep back what is

necessary for their own fainilies, and by no means to squan-
der it on pardons.

47. Cluistians are to be taught that the buying of par-
dons is a matter of free will, and not of commandment.

48. Ctuistians are to be taught that the pope, in grant*
ing 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 Uiem; but alto-
gether harmful, if throu^ them they lose their fear of
God.>

50. Christians are to be taught that if the pc^ knew the
exactions of the pardon-preachers, he would T&ibex that St.
Peter's church ^ould 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 g^ve of his own money to
very many of those from whom certain hawkers of pardims
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,* nay, even though the
pope himself, were to staJce 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
<M» this Word.*

> Cf. Tbc^ 31.

t-The cammiHiiMMi who wM the ktUn tt bdidgence.

■Tbebeit texUnwlilli, "oDit,"i.e., theWcndoiGod. Hie Ell. Ed. bu

■ varitat, verbi* ev40(elicf*, "the wcnb of the Goqid" (op. v»r.

■ rs., I, 180).

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The Dl^otatloa 35

5$. It must be the intention of the pope that if pardoDS,
which aie a very small thing, are celebrated with one bell,
with ^ngle procesmons and ceranonies, then the Gospel,
which is the very greatest thing, should be preached with a
hundred bells, a hundred processions, a htmdred ceremonies.

56. The "treasures of the Church,"' 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 sudi
treasures so easily, but only gather them.

58. Not are they the merits of Christ and the Saints, for
even without the pOf)e, these always work grace for the in-
ner man, and the cross, death, and bell 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,
pven by Christ's merit, are that treasure;

61. For it is clear that for the remisaon of penalties
and of reserved cases, the power of the pope is of itself
sufficient.

63. The true treasure of the Church is the Most Holy
Go^}el 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 acc^table, for it makes the last to be
first.

65. ITierefore 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.

* See lotnidnctlon, p. to, note i.

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36 The Nine^-fiT* Theses

68. Yet they are in truth the very smallest graces
compared with the grace of God and the piety of the Cross.

69. Bishc^ and curates are bound to admit the com-
missaries 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 commis^on of the pope.

71. He who speaks against the truth of apostohc pardons,
let bim be aoaUiema 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' against those who, by
any art, contrive the injury of the traffic in pardons.

74. But much more does he intend to thimder gainst
those who use the pretext of pardons to contrive the in-
jury of holy love and truth.

75. To think the pE^>al pardons so great that th^ could
absolve a man even if he had committed an impossible sin
and violated the Mother of God — this is madness.*

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.*

77. It is said that even St. Peter, if he were now P<^,
could not bestow greater graces; th^ is blas^diemy 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 dis-
p(»al; to wit, the Gospel, powers, {pfts of healing, etc., as
it is written in I. Corinthians zii.

79. To say that the cross, emblazoned with the papal
arms, which is set up [by the preachers of indulgencesj, is
of equal worth with the Cross of Christ, is bla^hemy.

80. The bishops, curates and theologians who allow sudi

* f. c, Thmteai with the "tlnrndm-bolt" cf racDnuDUDkation.
*See LettR to Hunt, tbove, n. 16. Foe rqittitim ud ddcaie ol the Kate-
molt agaimt iriiich Luther hm prMestt, McDiip. I. Jo T«t««lli,n.

99-101; LOCMSBl, I, 513.

*a. Tberiad.

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The Diqntfttion 37

talk to be ^read among the people, will have an ftccount
to reBder.

81. This unbridled preaching of pardons makes it no
ea^ 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 souis
that are there, if be redeems an infinite number of souis
for the sake of miserabk money with which to build a
Church? The former reasons would be most just; the lat-
ter is most trivial."

83. Again: — "Why are mortuary and anniversary masses
for the dead continued, and why does he not return 01
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
fuous and beloved soul's own need, free it for pure love's
sake?"

85. Again: — "Why are the penitential canons,' kmg
since in actual fact and throu^ disuse abrogated and dead,
now satisfied by the granting of indulgences, as though
they were still ahve and in force?"

86. Again: — "Why does not the pope, whose wealth is
^o-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* does he grant to those who, by perfect con-
trition, have a right to full remission and participation ?"

88. Again: — "What greater blesang could come to the
Church than if the p<^ were to do a hundred times a day

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38 Hie Hinety-^Te Theaes

what he now does once,* and bestow on every believer these
temissions and participations?"

89. "Since the pope, by his pardons, seeks the salvation
of souls rather than money, why does he su^>end the in-
dulgences and pardons granted heretftfote, since these
have equal efficacy?"*

90. To repress these argumaits and scruples of the
laity by force alone, and not to resolve them by giving
reasons, is to espoac the Church and the pope to the
ridicule of their enemies, and to make Christians iinha[^y.

9t. If, therefore, pardons were preached acomling to
the spirit and mind of the pope, all these doubts would be
readily resolved; nay, they would not ^ist.

92. Away, then, with all those prophets who say to the
people of Christ, "Peace, peace," and there is no peace)

93. Blessed be all those prophets iriio say to the people
of Christ, "Cross, cross," and there is no cross!*

94. Christians are to be exhorted that they be diligent
in following Christ, their Head, through penalties, deaths,
and hell;

95. And thus be confidoit of altering into heaven rather
throu^ many tribulations, than through the assurance of

■ The letUr of indulaeDce aotitlad h* powwwr to abioliitloit "oat» In life ind
in the irtide of dettlt."
* Durint die time wiim the Jubflet indulgencwiww pt—Aed. otl^ iBdnlgepew

■ Id a letter to Mldiad DtcHcl, 19 June, 1S16, Lntlier liad written; 'It ii not
tluLt men, tli»«fore. whom do one distnrbt irito bts peace — whidi b, indeed, tlie
peace of the worM^at lie whom ell men end all tlun(a btnm and who yet
bean aU qnietlr witli joy. You say with Israel; "Peace, peace," and tlioe ii
no peace; Mjr ntber with Christ, "Cioei, aoa," and there U no croae. For the
mai ceaaei to be ■ croM *i Mca ai yon say icQrfutly: "Bleaad cam. then ii do
ttee like yon" (PuanvcnSimH, Lather, p. 31).

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Ill

LETTER TO JOHN STAUPITZ ACCOMPANY-
ING THE "RESOLUTIONS" TO THE
XCV THESES
1518

To his Reverend and Dear Father

JOHN STAUPITZ,

Professor of Sacred Hieology, Vicar of the Auguatiniaa
Order,

Brother Martin Luther,

his pupO,

sendeth greeting.

, I remember, dear Father, that once, among those
pleasant and wholesome taiks of thine, with which the
Lord Jesus ofttimes ^ves me wondrous consolation, the
word poenitentia* was mentioned. We were moved
with pity for many consciences, and for those tormaitors
who teach, with rides innumerable and unbearable, what
they call a modus confitendi.* Then we heard

* 'TeniUnoe," "icpentuice," "peuncc." an tH tnatktloiu o( tUt weed. See
above, p. 10, note i.

* Tfae nodaicoDfitcDdi. or "wy of coatarion" ii tin tmchlng ol iriiat
fbuKntobeamfcncduitbeprkstuidbowtlieruetobeeaiifeMed. Tbetubject
k dbcnned tally by Luther b fail Ditcutdon of Conlcfflon, below.

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40 The ninety-fire Theses

thee say as with a vtnce from heav^i, that there is qo
true penitence which does not begin with love of righteous-
ness and of God, and that this love^ which others think
to be the end and the conq)letion <A penitence, is rather
its beginning.
Fa. im:4 This word of thine stuck in me like a sharp arrow of the
mighty, and from that time forth I began to conqtare 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 aU 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 whidi 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 alraie, but in the wounds of our
sweet Saviour.

After this it came about that, by the grace of the learned
men who dutifuUy teach us Greek and Hebrew, I learned
that this word is in Greek m e t a n o i a and is derived
from met a and noun, i. e., post and mentem,'
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. AU this answers so
^tly to the theology of Paul, that nothing, at least in my
judgment, can so ^>tly illustrate St. Paul.

Then I went on and saw that metanoia cap be
derived, though not without violence, not only from post
and mentem, but also from trans and mentem,*
so that metanoia signifies a changing* of the mind and

* Gt., (urd, Lkt, p o 1 1 , Ens., "after"; Gr. (vCi, L>t^ m c D I , EDg., "miDd."

* The GreA ittri on liao be tmuUted by the Latin t r a n i, which. In com-
pooDdi, dcoolc* moToncst from ooe plac^ or Uiinc. or cooditiDD to aootbo'.

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I4ttsr to Ststqiitz 41

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,"'
which is true repentance, is of very frequent mention in
the Scriptures. Christ has displayed the true sigmficance of
that old word "Passover"; and long before the Passover, Ei. 19:11
Abraham was a type of it, when be was called a "pilgrim," 1 Ca. s-7
i. e,, a "Hebrew,"* that is to say, one who "passed over"
into Mesopotamia, as the Doctor of Bourgos* learnedly
ei^lains. With this accords, too, the title of the Psalm v*. »
in which Jeduthun, i. e., "the pilgrim,"* is introduced
88 the singer.

Depending on these things, I ventured to think those men
false teachers who ascribed so much to works of peniteace
that they left us scarcely anything of penitence itself ex-
cept trivial satisfactions' and laborious confession, because,
forsooth, they had derived their idea from the Latin words
poenitentiam agere,* which indicate an action,
rather than a change of heart, and are in no way an equiva-
lent for the Greek m e t a n o i & .

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 whidi is called "satisfaction,"' but the rexois-
non of that poorest part of penitence; and they praised it

hml." "a pQpim." Cf. Goiau ii4.

* B u T g e D > i 1 , i, c, Paul of BourgM (1353-1435).

* Another bit of Medieval phltology.
' See IntnduOioQ, p. ig.

■ Cf. Htfiii t. and fool-note.

' Here again, as above, we have the doable Kose ofpoenltentia. 5ati>-
bctioa is a pait of (Kmnental penance. Lnthet*! charge ii that in preachins
Uie remuaion of this part of the Sacrament the doctme at true perdteoce <(£
Thab i) ii paned by.

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42 Tlw nine^-flve Theses

so highly that such praise was never heard before. Then,
too, they tau^^t impious and false and heretical doctrines
vith sudi 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 maledic-
tion.

Unable to meet thdr 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 indul-
gences. Nor is there anybody who ever taught otherwise.
Therefore, I published my Disputation;' 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, sance they cannot deny what I have said, now
pretend that in my Disputation I have spdten against
the power of the Supreme Pontiff.*

That is the reason. Reverend Father, why I now regret-
fully come out in public. For I have ever been a lover of
my comer, and prefer to look upon the beauteous passing
^ow 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,* and the black must be
put with the white, for the sake of seemliness and love-
liness.

I ask, therefore, that thou wilt take this foolish work
of mine and forward it, if possible, to the most Excdlent
Pontiff, Leo X, where it may plead my cause against the
designs of those who hate me. Not that I wish thee to

'The NlDcty-five TbcM*.

'Tetid'i r^lj to the TheM* (Ddpntatio I

I. I, pp. S17 ft-

■ ■ le, chotcoiui !iit«T olert.

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L rtt tt to SiMpitz 43

share my daiigerl Nay, I wish this to be cl<Mie 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
Uk Supreme Pontic's tongue, nor is the heart of the king Pi- ijS^
in his own hand. He is the Judge whose verdict I await ftjJSJ^?,
bom 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 teputation and
honor, he who destroys them is always at work; there
remains only one poor body, weak and wearied with con-
stant hardships, and if by force or wile they do away with
that (as a service to God), they will but make me poorer John i6-'
by perhaps an hour or two of life. Enough for me is the
most sweet Saviour and Redeemer, my Lord Jesus Christ,
to Whom I shall always sing my song; if any one is unwill- f*.Mf^i
ing to sing with me, what is that to me? Let him howl,
if he likes, by himself.

The Lord Jesus keep thee eternally, my gradous Father!

Wittenberg, Day of the Holy Trinity, MDXVm.

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IV

LETTER TO POPE LEO X, ACCOMPANYING

THE "RESOLUTIONS" TO THE XCV THESES

1518

To the

Most Blessed Father,

LEO X.

Martin Luther,

Augustioian T-ddx,

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 Pontift. 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 imshaken — 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 thdr own monstrous
doings off on me, and to glorify their own shame by bring-

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Letter to ttw Pope 45

big shame to me. But you will deign, blessed Father,
to hear the -true case from me, though I am but an un- Jv- rt
couth child.

^It is not long ago that the preaching of the JubUee
indulgences' 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, ven-
tured openly to teach the most im[Hous and heretica)
doctrines, which threatened to make the power of the
Church a scandal and a laughing-stocl^as if the decretals
De abusionibus quaestorum* did not apply
to them.

Not content with qneading 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 im-
pious and heretical doctrines, and laid them down in such
wise that confessors were bound by their oath to be faith-
ful and insistent in urging them upon the people. I speak
the truth, and none of them can hide himself from the beat f*. tg^A
thereof. The tracts are extant and they cannot disown
them. These teachings were so succes^ully carried on,
and the people, with their false hopes, were sucked so dry
that, as the Prophet says, "they plucked their flesh from off uk. j:i
their bones"; but th^ themselves meanwhile were fed
most pleasantly on the fat of the land.

There was just one means which they used to quiet
oppoation, to wit, the protectioD 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 ^lly o^rinions which are contradicted. As
though this were to quiet oppoation, and not rather to
arouse schisms and seditions by sheer tyranny I

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46 The Ninety-flve Theses

None the less, however, stories about the avarice of the
priests were bruited in the taverns, and evil was qwken
of the power of the keys and of the Supreme Fcmtiff, and
as evidence of this, I could dte 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 prevuled. At last, since X
could do nothing else, it seemed good that I should offer
at least a gentle resistance to them, i. e., question and dis-
cuss their teachings. Therefore I publish^ a set of theses,
inviting only the more learned to dilute with me if they
wished; as ^ould be evident, even to my adversaries, from
the Preface to the Disputation.^ /

Lo, this is the fire with which they complain that all the
worid is now ablaze! Perhaps it is because they are in-
dignant that I, who by your own apostolic authority am
a Master of Theology, have the right to conduct public
disputations, acconling to the custom of all the Universi-
ties and of the whole Church, not only about indulgences,
but also about God's power and remission and mercy,
which are incompar^ly greater subjects. I am not much
moved, however, by the fact that they envy me the privi-
lege 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 non-
sensical disputations about the majesty of God, beyond
and against the privilege granted them.
V It is a miracle to me by what fate it has come about

*Tbe Niocty^vcT

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Letter to flie Pope 47

that this angle 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 pubhc at
our University and for our Univerdty only, and it was
made pubUc in such wise that I cannot believe it has be-
come known to all men. For it is a set of theses, not doc-
trines 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 eaaer 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 tmwillingly that I incur
the public and perilous and various judgment of men,
especially since I am uxdeamed, dull of brain, empty of
sdiolarship; and that too in this brilliant age of ours, which
by its achievements in letters and learning can force eveai
Cicero into the comer, though he was no base follower of
the public light. But neces^ty 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 mdte me out, and if I had not,
on the contrary, done everything correctly, according to
my academic privilege, the Most Illustrious Prince Freder-
ick, Duke of Saxony, Imperial Elector, etc., would never
have tolerated such a pest in his University, for he most
dearly loves the Catholic and Apostohc truth, nor could
I have been tolerated by the keen and learned men of our
University. But what has been done, I do because

:i..;6:lbyG00gle

48 Th« Ninely-flTe Tbesw

those most courteous men do not fear openly to involve
both the Prince and the University in the same disgrace
with myself.*

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. He is blessed forever. Amen.

May He have you too forever in His keqiing. Amen.

ANNO MDXVm.

•SMTetnl'iIL Diiputatloi

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A TREATISE

ON THE

HOLY SACRAMENT OF BAPTISM

1SJ9

b, Google

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INTRODUCTION

This treatise ii not a lennon in llie ordinary acceptatkn of the tena.
It WS9 not prcsched, but, according to the Latin usage <rf tlie word "mtdio,"
was ratlia "a discoune," "a discussion," "a disputation" cmcecning bap-
ttun. Even in popular usage, the term "aetmon" implies careful prepara-
tion and the orderiy arrangement tA thought. Here, therefore, we have a
carefully prepared statement of Luther's ofHnion of the real rigoificauce of
baptism. Published in November, isig, and shortly afterward in a Latin
translation,' 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 Cate-
chism (1519), and the treatise Von der Wiedertaufe (1538).'
The treatmoit b not polemical, but objective and practical. The Ana-
baptist controversy was stfll in the future. No objections against Infant
Baptism or problems that it suggested were presung for attention. Noth-
ing mwe is attempted than to explain in a very plain and practical way
how every one who has been baptised should regard his baptism. It com-
mits to writing in an entirely impenonal way a problem of Luther's own
inner life, for the instruction of others dmitarly peipteied.

He is confronted with a rite umversally found in Christendom and no-
where else, the one distinctive mark of a Christian, the seal of a divine cove-
nant. What it means is proclaimed by its veiy external form. But it b
mott than a mere object-lesson pictorially representing a great truth.
With Lutha, Word and Spirit, sign and that which b signified, belong to-
gether. Wherever the one b present, there also b the efficacy of the other.
The tign h not limited to the moment of administration, and that which U
«ignifiw4 is not projected far into the dbtant future of adult ytzia.

The enq>hatic preference here shown for immersion may surprise those
not familiar with Luther's writings. He prefers it as a matter of choice
betweoi non-essentials. To quote mJy hb treatise of the next year on the
Babylonian Captivity: " I wish that those to be b^itised 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."* It was a form that was granted as permissible in current Ordert

*Erl. Ed., op. var. aTg.,III, 3M-4IO.
■Brl. Ed., XXVI, 1J6-194-

'Eri. Ed., op. var. arg.,V,66. For an exhaustive treatment of Luther's
n, ^rinkliag, and pouring, see Ekauth, Conicrvativ*
, SiO-SM-

(61)

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Sa Treatise on Baptism

^^Toved by the Romsn Church, and wm continued b succeeding Orders.*
Even when inuncrsuHi waa not used, the copious ^iplicktioa of the mtet
wu a prominent feature of the ceremony. No one is better qualified to
tp^k on this subject than Prof. Rietschd, himsdf fonnerly a Wittenberser:
"The form of baptism at Wittenberg is manifest fnnn the [ucture by L.
Cranach on the altar of the Wttenbetg Pfarikirche, b which
UelaDchtbra b administeriDg b^itism. At Udanchthcm's left fund
Uca the completdy naked child ovti the foot. With his ri^t hand he is
pouring water iqxm the child's head, from irtiich the water b cofnously
Bowing."*

Nor should it be ((^gotten that the immenitm iriuch Luther had in
mind was not that of adults, almost unhnomt at the time, and as he himaeU
layt, practically unknown foe about a thousand yean,* but that of {nfants.
In the immeruon of infants, be finds two things: first, the sinking of the
diild beneath the water, and, thea, its being raised out, the one signif^ng
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 irtiicb he prepared, the Collect of andent form, but which
the most diligent search of lituigica] sdiotan haa thus far been unable to
discover in any of the prayers of the Andent or Mediteval Churdi, ti pr es a-
ing in condensed fonn this thou^L We quote the introduction, as frcdy
rendered by Cianmer in the Fiist Prayer Book of Edward VI: "Almigh^
and Everiasting God, Which, of Thy justice, didst destroy by floods <d watet
the iriiole world for sin, ezcqpt eig^t pcnoos, whom <rf Hty mercy Thoa
didst save, the same time, in the ark; and when Tbou didst drown in the
Red Sea wicked King Pharaoh with all his army, yet, the same time, Thoa
didst lead Thy people, the children of Israel, safely throu^ the midst thereof;
wtiereby 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.*

The figure is to him not that d an act, but of a process extending througb-
ont the entire earthly life of the one b^ttised. Sin is not drowned at
once, or its consequences escaped in a minuDit. It b a graphic presenta-
tion in e^^tiHne of the entire work of grace with thb subject.* Life, there-

I For formolas, lee HtiruHO, Das Sacrament der Taufc.II, 40.

■ RmrscoiL, L e h r b a c b der Li tuigik, n, 67 f.

■ "If Infuit Bvtiam woe dM ri^t, then foe one thoiiund ytm then was no
baptism and no Christian Church,"ETl. £d.,XXVl, 9S7.

* Hon literaOy, bat with M mM diffotnce, in tbc Lutheran Cborcb Book,
p. 313. lie Book of Common Prayer, foUowinf The II. Prayer<
book of Edward V I , bu abbreviated it.

'Small Catechism: "Baptian aJcnifiea that the aid Adam hi us Is to be
drowned and d tstiuywl by daily sorrow and repentance, tocether with all lins and
evil lusts; and that again (be new man should daily come foith and rise, that shal
Eve to the presence of God, in ri|hrniiimrm and purity for ever."

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Introdnction 53

fote, io the Uoguge of this tmtiM, is "b popetnal twptbm." As the mirk
ot our Oiriatiui profession, u the ncruDentBl oath of the soldkr of the
CToas, it is the aotems dedantioD of relentlcM wufue against sin, and of
Ue-loDg devotim to Christ oui Leader. As the true bride is re^tonsive to
no othet love than that of het husband, so one faithful to his baptism is
dead to all dse. It la as though all else had been sunk beneath the sea.

In the distinction drami betireen the sacramental ugn and the lacn-
mental efficacy in paragraphs seven and eight, the Protestant distinction
. between justification and sanctification is invdved. The one baptised, be-
comes in hii baptism, iritoUy dead to the condemning power of sin; but so
ar as the presence of sin is concerned, the work of deliverance has just
begun. This is in ^aiing ctmtmt with the scbolaitic doctrine that original
sin itsdf is entirdy eradicated in baptism.* For baptism but begins the
constant struggle against sin that ends only with the dose of life. Hence
the warning against making of baptism a ground for presumption, and
against idaiing the earnestness of the Stixiggf* upon the assumption that
one has been baptised. For unlesa baptism be the b^inning of a new
life, it is without meaning.

Nor is the eaix less fatal which resorts to satisfactions, self-chosen or
nxlesissticslly iq>pcHnted, for the forgivenesi of sin committed after baptism.
Foi as evoy sin committed after baptism is a falling away from baptism,
all repentance is a return to baptism. No forgiveness is to be found exc^t
upon the terms of our baptism. Never changing k God's covenant. If
broken on our part, no new covenant is to be sou^t. We must return to
the faith of our childhood or be lost. The Medieval Church had devised a
saciamoit 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 saoament, 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," exdaimed Luther, in the Large Catechism,
"the ship of our b^>tism never goes down. If we fall out of the ship, there
it is, ready for our return."*

There are, then, no vows whstever that can be substitutes for our bap-
tism, or can supplement it. The baptisnuJ vow comprehends everything.
Only one distinction Is admissible. While the vow made in baptism is uni-
versal, binding all alike to complete obedience to God, there are particular
spheres in which this general vow is to be ezerdsed and fulfilled. Not all
Christians have the same office at the same calling. When one answers
a divine call directing him to some q>edfic fonn of Christian service, the

■Decrees of Trent. SesdonV.s: 'Tf any one asserts Uiat the whole of that
which has the proper nature of sin is not (akeo away, but only evaded or not im-
puted, let him be accursed."

'Book of Concord, Ens. Trans., P- 475-

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54 Treatise cm Baptism

vow made in rap«Mue to such call is only the Te-aStmation and a{q>ticad(«
to a peiticulai reUtion of the one obligatory vow of baptism.'

While the divine inidtuticoi and Word of God in bsptimn are of prime inn
pMtaoce, the office of faith must also be made piominoit. Faith ia the
third element in baptism. Faith docs not make the sacrament; but faith
appro[wiatcs and appliea to sdf what the sacrament ofiets. Non tacra-
mentura, sed fides sacramenti justificat. Nor aie we
left in doubi as to what is here meant by the term "faith." In paragraph
fourteen it is explicitly descnbed. Faith, we are then taught, is nothing
else than to lixA away from gdf to tbe metcy of God, as He ofien it in the
word of His grace, whereof baptiam is the seal to every child baptised.

Luther's purpose, in this discussion, being to guard against the Medieval
theory of any opus opcratum* efficacy in the sacrament, he would
have wandeied from bis subject, if he had entered at this place into any
extended dtacuision of the nature of the faith that is required. A few years
later (153S), the Anabaptist reaction, which o vet-emphasised the subjective,
and depredated the objective side of the sacraments, necessitated a much
fuller treatment of the peculiar office of faith with rcq>ect to baptism. To
comidete the discumitm, the dtation of a few sentences from his treatise.
Von del Wiedcrtaufe, may, therefore, not be without use. In-
risting that, inqxntaut as faith is, the divine Word, and not faith, is the
basit of baptism, he shows how one who regards faith, on the part of the
candidate for liaptism, eMential to its validity, can ttever, if consstent, ad-
minister baptism; since there is no case in which he can have abs<riute
certainty that faith is present. Or if one should have doubts as to the valid-
ity of bis baptism in infancy, because be haa no evidence that he then be-
lieved, and, for this reaacm, should ask to be baptiBed in adult years, then if
Satan should again trouble him as to whether, evtn when baptised the
■ecofid time, he really had faith, he would have to be baptised a third, and a
fourth time, and loonad infinitum, as long as such doubts recurred.*
"For it often haj^xni 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 be believes,' or
'If you know that you bdieve,' tiut: "He that believeth shall be saved.' "*
' In other words, it is not faith in our faith that b asked, but faith in the
Word and uistitution of God. Again: ^'Tdl me: Which is the gre«t(T,
the Word of God ot faith? Is not the Word of God the greater? For the
Word does not d^iend upim faith, but it b faith that is dependent on God's

> Luther rectus to this subject in a nibamumt tnatiK, the Confitend
Ratio, below pp. 81 8.

■ 1. e. The theory <rf the Roman Church that even witbont the faltb of a n
dpicDt, the blenni of the ncramcnt I* bestowed.

■ErI. Ed., XXVI, 168.

Mbid.,i«o.

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Litrodaction SS

Word. Faith mvtn kod dungei; but the Word of God tindci foicvc^j*
"The nun who bases hU baptism on hii faith, H not only uncertkin, but he U
■ godless and hypocritical Christian; for he puts bis trust b iriiat is not
his own, viz., m a gjft which God has given him, aod not akme in the
Word of God; just as anotha builds upon bis stiength, wisdom, power,
holiness, which, nevertheless, are pfts which God has given us."' Even
though at the time oC baptism there be no faith, the baptism, nevertheless,
is valid. For U at the time ot marriage, a maiden be without love to the
man whom she mairies, when, two yean later, she haa learned to love bet
husband, there b no need of & new betrothal and a new marriage; the cove-
nant previously made is sufficient.'

In barainiy with the stress laid in this treatise upon the fact that baptism
b a treasury of consolation offered to the faith of every individual baptised,
is the great emphaws which Luther, in other places, was constrained to lay
upm personal as distinguished from vicarious faith. Neither the faith of
the ^MDSors, nor that of the Church, for which, according to Augustine, the
sponsors q>eak, avails more than simply to bring the child to baptism,
where it becomes an independent agent, with whora God now deals directly.
Thus the Large Catechism declares: "We bring the child in the puipooe
and hope that it may believe, and we pray God to grant it faith, but we do
not baptise it upon that, but solely iqton the command of God."* Still
mace explicit is a sermon on the Third Sunday after E^phaay; "The
words, Mark i6:i6, Romans 1:17, and John 3:16, iS 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 bom few me, hut I must be bom myself. My mother may
bring me to birth, but it is I who am bom, and no me else." "Thus no
<me is saved by the faith of another, but solely by his own faith."*

The treatise is found In Weimar Ed., II, 7U-737; Erlangea
Ed., XXI, 319-144; St. Louis Ed., X, 1113-1116; Cumkh and
LErrzKAim, Luthers Werke,!, (1911), 1S5-1Q5.

HENRY E. JACOBS.

MOUWT AlXY, pBILADKIfBIA.

>BtI. Ed., XXYI, 19*.

*lbid.,*75.

■Ibid., 175-

*Book of Cancord, English Trswlatkn, 9.473-

*Erl. Ed., XI, A3, 58; id Ed., XI, 65, 61. See on
Lutheran Church Bevie*, XVm, S9S-O57. <
m*jr he Imnd irith full conteit translated, togetber wltt
Luthcc and those who followed hhn, on tbe same subject.

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A TREATISE ON BAPTISM

5^"^ I. Baptism [German, die Taufe]is called in the
Wofd Greek langu^;e baptismos, in Latin m e r s i o ,
which means to plunge something entirely into the water,
so that the water closes over it. And i^though in many
places it is the custtmi no longer to thrust and plunge
children into the font of baptism, but <mly 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 T a u f e , that the
child, or whoever is b^tised, 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 t i e f , and means that what is baptised is
sunk deep into the water. This usage is also demanded by
the dgnificance of baptism, for bi^tism sigrufies that tbt
old man and the sinful birth of fl^ and blood are to be
wholly drowned by the grace of God, as we shall bear.
We ^ould, therefore, do justice to its meaning and make
baptism a true and complete sign of the thing it signifies.

TiwSica n. B^tism is an external agn or token, which so di-
vides us from all men not baptised, that thereby we are

Heb. 1:10 known as a people of Christ, our Captain, under Whose
banner (i. e., the Holy Cross) we continually fight against
sin. Therefore in tiiis 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

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Treatise on Baptism 57

Taufe gehoben.* The sign must, therefore, have
both its parts, the putting in and the drawing out.

m. The significance of b^tism is a blessed dying unto ^
sin and a resurrection in the grace of God, so that the old sixnUad
man, which is conceived and bom in sin, is there drowned,
and a new man, bom in grace, comes forth and rises. Thus
St. Paul, in Htus iii, calls baptism a "washing of legenera- ni- y.s
tion," since in this washing man is bom again and made
new. As Christ also says, in John iii, "Except ye be bom Jobu y.s
again of water and the Spirit of grace, ye shall not enter
into the Kingdom of Heaven." For just as a child is drawn
out of its mother's womb and bom, and through this
fleshly birth is a sinful man and a child of wrath, so man is Eph. 1^
drawn out of baptism and spiritually bom, and through
this spiritual birth is a child of grace and a justified man.
Ther^ore dns are drowned in baptism, and in place of sin,
s comes forth.

IV. This significance of baptism, viz., the dying or'**^jV_
drowning of sin, is not fulfilled completely in this hfe, nay, bms
not until man passes through bodily death also, and utterly
decays to dust. The sacrament, or ^gn, of baptism is
quickly over, as we plainly see. But the thing it signifies,
viz., ^e ^iritual baptism, the drowning of sin, lasts so
long as we five, and is completed only in death. Then it is
that man is completely stmk in baptism, and that thing
comes to pass wbdch 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 fiesh ; therefore I drown thee in God's Name,
and in His Name oindemn thee to thy death, that with thee
all thy sins may die and be destroyed." Wherefore St.
Paul says, in Ronums vi, "We are buried with Christ by Rom- 4'-4

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58 Treatise on Baptism

baptism into death"; and the sooner after baptism a man
dies, the sooner is his baptism c<»npleted; for sin never
entirely ceases while thb body Uvea, which is so wholly
conceived in sin that sin is its very nature, as saith the
^5 Prophet, "Behold I was conceived in sin, and in iniquity
did my mother bear me"; and there is no help for the ^ul
nature unless it dies and is destroyed with ^ 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.

'• V. In like manner the lifting up out of baptism is quickly
done, but the thing it signifies, the spiritual birth, the in-
crease 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 deatii, 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 bom, 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 bap-
tism,* were to say, "Lo, now thy sins are drowned; we
receive thee in God's Name into an eternal life of inno-
cence." 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

' ^lall gather unto Him His elect from the four places of the
winds, and from the rismg to the setting of the sun."

VI. Bi^tism was presaged of old in Noah's flood, vrhca
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

'See tbon, p. 56, n

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TrMtiM on BiptiBm S9

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, i P<t.
Now baptism is by far a greater flood than was Uiat 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 Psahn zxviii, "God will Pi. 19:10
make a continual new flood."' For without doubt many
more people are b^tised than were drowned in the flood.

VII, From this it follows that when a man comes forth ^J^IS"
out of baptism, he is pure and without sn, wholly guiltless, tt an
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," 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, Jcr.
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." 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 per-
fect and without sin.

This plan He begins in baptism, which signifies death
and the resurrection at the Last Day, as has been said.*
Therefore, so far as the sign of the sacrament and its sig-

mtaf Tiriaticsi bom tbc Umiliat t«it of Sorptun.
*Sn kbovc, p. 5S.
• See ■bovc, p. j;.

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6o TreatlM oo Baptism

nificance are concerned, sins and the man are both already
dead, and he has risen again, and so the sacrament hais
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.

^" Vm. Man, therefore, is altogether pure and guiltless,

Baptinn but sacramentally, which means nothing else than that he
has the ^gn of God, i. e., baptism, by which it is shown that
his ^ns 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 aiq)etites — ^wrath, impurity, lust, avarice, pride, and
the like — begin to stir, whereas there would be none of these
if all ^ns 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
Rom. Day. So St. Paul, in Romans vii, and all saints with him,
'"'* lament that they are smners 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 Uve.

J^^ DC. But you ask, "How does baptism help me, if it does
nuit not altogether blot out and put away sin?" This is the
place for the ri^t understanding of the sacrament of bap-
tism. The holy sacrament of baptism helps you, because
in it God allies Himself with you, and beonues one with
you in a gracious covenant of comfort.
pi!i« Fiist of all, you give yourself up to the sacrament of
baptism and what it signifies, i. e., you deaire to die, to-
gether with your sins, and to be made new at the Last Day,

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TxMtlae m Bivtism 6i

as the sacramait declaies, and as has been said.' This
God accepts at youi hands, and giants you b^tism,
and from that hour begins to make you a new man, pours
into you His giace and Holy Spirit, Who begins to slay
nature and sin, and to piepaie 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 imtil
your death. This too God accepts, and trains and tries
you all your life long, with many good works and mani-
fold 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 fulhl 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, mig^t 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 bis bap-
tism of n<me effect, falls into sin, and remains the same
old man as before.

X. So long, now, as you keep your pledge to God, He, SjS^
in turn, gives you His grace, and pledges Himself not to
count against you the sins which remain in your nature
after baqjtism, 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 ai^tites may be at work, nay, even
although you may sin and fall at times, these sins are al-
ready done away by the power of the sacrament and
covenant, if only you rise again and enter into the cove-
nant, as St. Paul says in Romans viii. No one who be- Kwt.8:i
lieves in Christ is condemned by the evil, dnful indina-

I Sec above, p. S7

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6a TnatiM on Bivt^sm

tion <^ his nature, if only he does not follow it and consent
I John to it; and St. John, in bis Epbtle, writes, "If any man sin,
*"* *• we have an Advocate with Ciixl, even Jesus Christ, Who has
become the forgiveness of our sins." All this takes place
in baptism, where Christ is given us, as we shall hear in the
remainder of the treatise.

C«m(ort

XI. Now if this covenant did not exist, and God were not
^Uia" so merciful as to wink at our sins, there could be no sin so
C^- 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 sent^ce ci St. Augustine, which says, "Sin is alto-
gether forgiven in baptism; not in such wise that it is no
longer present, but in such wise that it is not takai 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 therdn, it is
80 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 joy-
fully with it, since God has there botmd Himsdf to slay
his sin for him, and not to count it a cause for ccmdemna-
tion, 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 occasicm for
despair, but rather as a warning from God that man should
remember his b^tism and what was there qmken, that he
should call upon God's mercy, and exercise himself in striv-
ing against sin, that he should even be desirous of death
in order that he may be rid of sin.

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Treatlie on Bcptism 63

Xn. Here, then, is the place to discuss the thiid thing ^^
in the sacrament, i. e., faith, to wit, that a man should Faith
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 gra-
ciously with us, and not to judge us with severity, because
we are not sinless in this life until purified through death.
Tims you understand bow a man becomes in baptism guilt-
less, pure and sinless, and yet continues full of evil in-
clinations, 90 that he is called pure only because he has be-
gun 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 na-
ture; as the Prophet says in Psalm xxxii, "Blessed is he Pi-jjuf.
whose transgression is for^ven; blessed is the man imto
whom the Lord imputeth not iniquity."

This faith is of all thin^ 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 whidi remains after bap-
tism makes it impossible for any good works to be pure
before God. For this reason we must hold boldly and fear-
lessly 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 angle work which is pure, but I am bap-
tised, and through my baptism God, Who cannot lie, has
boimd Himself in a covenant with me, not to count my an
t me, but to slay it and blot it out."

Xm. So, then, we imderstand that the innocrace which
is ours by bf^tism is so called simply and solely because of
the mercy ot God, which has begun this work in us, bears

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64 Treatise on B^tism

patientiy with sin, and regards us as though we were sin-
less, liiis also explains why Christians are called in the
^ s- Scriptures the children of mercy, a people of grace, and men
"' ' of God's good-will. It is because in baptism they have be-
i;i4 gun to become piu«, 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
bfq)tism shows.

Therefore they greatly err who think tliat through b^>-
tism th^ have become wholly pure. They go about in
thdr unwisdom, and do not slay thdr sin; they will not ad-
mit that it is sin; they persist in it, and so they make their
b^tism of no effect; they remain entangled in certain out-
vaid works, and meanwhile pride, hatred, and oth^ evils
of their nature are disregarded and grow worse and worse.
Nay, not sol 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 ans, because they do not live according
to their baptism and covenant, and hinder the work which
God and their baptism have begun.

^ XIV. Of this sort are they also who think to blot out and
put away their sin by "satisfaction,"^ and even regard their
baptism Lightly, as though they had no more need of it after
they had been baptised,' and do not know that it is in force
all through life, even until death, nay, evMi at the Last
Day, as was said above.* 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, think-

' Good mxti pcocribed at "pauaett" upon coofeHioa to tbe piiett.
* UUnlly, "lifted up out of it." See above, p. S7, BOtt i.
*SacalMm,p.58.

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Traatlie od Bqitlim 65

ing that by ^ they have lost their baptism and that it
jHofits them no more.

Guard yom^elf, by all means, against this eitor. For,
as has been sud, if any one has fallen into an, 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 joy-
fully dare to rely, and then baptism goes again into (q>era-
tion and effect, his heart becomes f^ain peaceful and glad,
not in his own work or "satisfaction," but in God's m^cy,
pitHniaed him in bi^tism, and to be hdd fast forever. This
faith a man must hold so firmly that he would cling to it
even though all creatures and fdl sins attacked him, since
he who lets himself be forced away from it makes God a
liar in His covenant, the sacrament of b^tism.

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)' 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
thou^ the priest, in the absolution, were to say, 'Txi,
God hath now forgiven thee thy sin, as He long since bath
promised thee in b^tism, and as He hath now commanded
me, by the power of the keys,* and now thou comest again
into that whidi 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.

■ Lather ben nfen totate Treatiie on the Sacrament ot Pen-
ance, irtiich wai pubUahed juit before tbe prcMul treatise on baptim, in 1519.
See W e i m a r Zd . ,U.,Dp. 709 B tad p. 714-

' The power to foriive aikd to retain lin, belonging, according to Roman '"'•>''"gi

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66 Treatise on Bapttom

Faith, in turn, removes the hindrance to the (^leration at
baptism. So much depends on faith.

To speak quite plainly, it is one thing to forgive sins,
and another thing to put them away or drive Uiem out.
Hie forgiveness of sins is obtained by faith, even though they
are not entirely driven out; but to drive out sins is to ex-
ercise 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, 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 bap-
tism 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
b 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 forgive-
ness takes pla<» through God's covenant with us; theref<»e
we must not doubt this for^veness.

XVI. It follows, therefore, that baptism makes all suffer-
ii^, and especially death, profitable and helpful, since these
things can only serve baptism in the doing of its wwk,
i. e., in the slaying of an. For he who would fulfil the
work and purpose of his b^tism and be rid of dn, must die.
It cannot be otherwise. Sin, however, does not like to die,
and for this reascm it makes death so bitter and so horrible.
Such is the grace and power of God that da, which has
brought death, is driven out again by its own woik, viz.,
by death.'

You find many people who wish to live in order that they
may become rif^teous, and who say that they would like
to be righteous. Now there is no shorter way or b

oUtUn, Put n. ch. ni bdMT, p|i. i4d c

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Treatise on Baptism 67

tlian through bi^tism and the work of bt^tism, i. e.,
through suSeiing and death, and so long as they are not
wiUiE^ 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 wliich men are to
leam to exerdse themselves and to suffer. To some He-
has commanded the estate of matrimony, to others the es-
tate of the clergy, to others, again, the estate of the rulers,
and to aU He has commanded that they shall toil and labor
to kill the flesh and accustom it to death, because for all
such as are bapUsed their baptism has made the repose,
the ease, the plenty of this life a very poison, and a hin-
drance 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 urwillingness to blot out sin.

XVn. Now behold the lives of meni Many there are BapttMo
who fast and pray and go on pilgrimage and exerdse them- q^^
selves in such things, thinking thereby only to heap up Wmki
merit, and to sit down in the hig^ places of heaven. But
fasting and all such exercises should be directed toward
holding down the old Adam, the sinful nature, and accus-
toming 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 andpurposeofbaptismmay be fulfilled. And all these
exercises and toils are to be measured, not by their ntmaber
or their greatness, but by the demands of baptism; that is
to say, eadi man is to take upon him so much of these
worits as is good and profitable for the suppressing of bis
nuful nature and for fitting it for death, and is to increase
or HiTninisti 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 alto-

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68 Treatise oo Baptism

gether 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 whidi we have
been so possessed as to think that after repentance or bap-
tism we are without sin, and that our good wotks are to
be heaped up, not for the blotting out of sin, but for their
own sake, or as a satisfaction for ^na already done. This
is encoiiraged 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 tbe examples
of the Saints. God has given every saint a special way and
a special grace by whidi 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 him-
self according to his station in life, to find what is the best
way for him to fulfil the work and purpose of his baptism,

Uitt. i. e., to slay sin and to die. Hen Christ's burden grows
"''** light and easy, and it is not carried with worry and care,

Ecci. 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." 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 thqr ac-
complish nothing.

?bJ*^ XVm, In this place, then, belongs the question whetber
Uin am: baptism and the vow which we there make to God, is some-
°'''"' thing 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 bap-
tism we all make one and the same vow, viz., to slay sin
and to become holy through the work and grace of God, to

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Treatise <m Baptism

and in this no one is better than another. But for a life
in accordance with baptism, i. e., im slaying sin, thete can
be no one method and no special estate in life. Therefore
I have said* that each man must prove himself, that he may
know in what estate he may best slay sin and put a che<^
upcm 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, mdeed, bind him-
self 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 dty, 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 biirdens, in order
that he may grow used to pleasure and sorrow, avoid sin,
and prepare himself for death better than be 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,* 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 throu^ such torment quickly
grow used to welcome death with joy, and so attain the
purpose of bis 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

» Sm ibim, p. so.

* See 4bove. p. 67.

■ Tte "vlritul eMU«" or "tpMRul ofckr" tDdndc* tU tbow who b4T« dcKrted
the world ukd wDcklly punulti for tbt reU(ioa« Ula. It bdndei monk* ud friu*
uid num, u wdl u prteeU, etc

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70 Treatise on Baptism

at every hour for death, Dot only for their own sake, but for
the sake of those vbo are their subjects.

Yet in all these estates the standard, ai which we spoke
above, should never be forgotten, viz., that a man should
so exercise himself only to the end that an may be driven
out, and should not be guided by the number or the great-
ness of works. But, alasl how we have forgotten our bap-
tism and what it means, and what vows we made there,
and that we are to walk in its works and attain its purposel
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." Chi this may God have mercyl
Amen.

' 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 satisfactioQ for
OUT 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, spaits us,
and makes us pure from day to day, then our heart must be

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Treatise on BaptJin 7X

joyful, and love and praise God. So He says in the Prophet,

*'I will spare them, as a man spaieth his own son." Where- UaL jny

fore 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.

XX. At the same time, however, we must have a care ^^*
that no false security creeps in and says to itself: "Baptism of Paiu
is so gracious and so great a thing that God will not count ^^
our sios against us, and as soon as we turn again from sin,
everything is right, by virtue of baptism; meanwhile, there-
fore, I wiU 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, youi ^os
are forgiven. Only see to it, if you thus wickedly and wan-
tonly 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,
80 great that your faith is not able to stand. If they iPm.
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?

Letus,therefore, walk with carefulnessand fear, thatwith Epb.s:i5
a firm faith we may hold fast the riches of God's grace, and
jc^rfully give thanks to His mercy forever and ever. Amen.

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A

DISCUSSION OF CONFESSION
(CONFITENDI EAUO)

b, Google

b, Google

INTRODUCTION

Tlw Conff tendl Ratio is Uie culminmtioa of s leriea of tncti put>-
lilbed by Luther after tlie laemonble October 31st, 1517, uui before hit
final breach with Rome.* In them is dearly traceable the progress that he
was making in dealing with the practical problems tiered by the
confessional, and which had started the mighty conSict in which he
was engaged. They open to us an in^ght into hi* own conscientious
cSiMts during the period, when, as a penitent, he was himself endeavor-
ing to meet every requirement which the Church imposed, In order to
secure the assurance of the forgiveness of ans, as well as to present
the questions which as a father confessor and qiiritual adviser he asked
thote who were under his pastoral care. First of all, we find, therefore,
tables of duties and ^ns, reminding us of the lists of cardinal sins and cardi-
nal virtues m which Romkn Catholic books abound. The main effort
here is to promote the most seatcliing self-ezamination and the most cc»n-
plete enumeration of the details of sins, since, from the Medieval stand-
poiat, the com[detencss of the absolution is pn^wttioned to the exhaustive-
nes* of the coofessicn. Although the first of theK 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

'1. DecetDPtaeceptaWlttebersetisi ptaedicata populo,
1518, EtI. Ed., op. <z. Iat.,1,118. A urici of senuons eoterinf into man
miniitc uilyMs oi not.

1. DiezehenGeboteGotteimltelneikariiQAuilegung
Ihrer ErfQlluns und Uebertietu ng, Weimar Ed.,I.i47ffi
ErI. Ed., XXXVI, 145^154- Reduce* raotenUof the Knoons to ■ few pages.
A brief handbocd^ for use in the confesnonal, first printed in tabular form, living
a very condetued dposittmi of each commandment, loUawed by ■ catalogue of
ani prokibEted and virtuei enjoined. Written a month before the publication
of the Theses, and published the next year.

3. Initructloptoeonfeiilooepeccatornmabbreviaada
secundnm dacalogum. Latin form of the above, pobliibed ihortly aftcl
the ofjginBl. Erl. Ed.,op.«i.lat., XII, iio-ijo.

4.Eori«Uiiterwel(ongwieman belebten toll, Weimar
Ed., C 57 Si Erl. Ed., XXI, >4S->53, prepared by request of Spalatin, first
fai LatK and then tnuulated, EBMUn thinks iiy SpaUtin, into Getman. Pub-
Hsbed 151S. Contains ei^t introductory proportion*, {olloved by lists of tins

5. Confltendl Rati
of the preceding Goman tnatlie. Weima
IV, ts>-i7oi St. Loul* Ed., XIX. TB6-Sa6.

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76 DiBCOSSiOD n ConfMBon

to the Brace of God uid the w<Kd of Hii pramiae, the tmuitioQ (nm the
one mode d thougjit to the otbci is very kmiarait.

IntbeKurse Untetweisung vie man beichten toll
ot 1519, of which this is k Latin re-eUlxamtion, and, therefore, inteodcd
more for the educated Uum 4S a popular preeentation, he has advanced to
far as to warn against the attempt to make aa exhaustive eaumeratioD of
sins. He advises that the confession be made in the most general tenns,
covering sna both known and unknown. "If one would oinfess all mortal
aina, it may be done in the foUowing words; "Yea, my whole life, and alt that
I do, act, speak, and think, is such as to be desdiy and condemnable.' For
if one iq;atd himself as being without mortal lin, this b of all mortal siu
the most mortal."* Acctwding to this maturer view, the purpose of the
most searching sclt-examinatiwi is to exhibit the utter impossibility of
ever fathoming the depth of comiptioo that lies beneath the surface. The
reader of the Tessaradecaa will recall Luther's statement there,
that it is of God's great mercy that man b able to see but a very small
portion of the wn 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 cnou^ to deter-
mine the case. The sins that are discovered are the symptoms of the one
radical sin that Ilea beneath them all.* The cry is no longer "M e a p e c -
cata, mea peccata," as though these recognized sins were the
excepti(xu to a life otherwise without a flaw, but rather, overwhelmed with
confusion, Uk penitent finds in himsdf nothing but sin, except for wbathehaa
by God's grace almie. Uoat cleariy docs Luther enforce this in his exposi-
tion of the Fifty-first Psalm, <rf i53i,a treatise we most earnestly commend
to those who desire fuller information ooncemiog Luther's doctrine of sin,
and his conception of the value of coafeason and ahsolutlon. He showi
that it is not by committing a particular sin that we become annett,
but that the Hn is committed because our nature is still sinful, and that the
poisonous tree has grown from roota deqdy imbedded in the sad. W* an
ainnen not because particular acts ol an have been devised and carried to
cmnpletion, but bdwe the acts are committed we are sinners; otherwise
tuch fruits would not have been borne. A bad tree can pow from itothing
but a bad root.*

•"Ja, main ganses Leben, nnd alles, da« ich thu.
handel, red and gedenk, 1st also tcthan, dai ei todlieh
nnd vordammllch ist." Thew an afanast the word* of the public coo-
(enioaal paytr in the Klrcbenbnch of the Genoal Council of tbe Lntkrao
Church in America: "Alio daai all* neine Natnr and Wesen
Btrltlich und verdammlich iit."

■ErI. Ed., op. var. arg., IV. 80 14. "SI enlm inom malum
aentirct. lofernum lentiret, nam Inferaam in se ipi»
habet." ~ ■■ -

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Introductioa 77

In hit Sermon on Confession a.nd the SacTftmentof 1594,
be discourago habits of morbid seU-introspectioa, and expOMs the per-
idexiticB produced by the ciactioiis of the confeasiooal In constantly sink-
ing the probede^ier and deeper into the heart of the already cnished and
<iuiveriiig penitent. He shows how cme need not look far to find enou^ to
piwiqtt the confession of utter belplessness and the casting of self unreserv-
edly upon God's mercy. "Bring to the coafeasioD only those sins that ocxui
to thee, and say: I am so frail and faUen that I need ccnsolation and good
connael. For the confession should be brief. . . . No one, therefore, should
be troubled, even though he have forgotten bis sins. If they be forgotten,
they are none the less foigiven. For what God coD^ders, is not how thou
bast confened, but His Word and how thou hast believed."'

In this is made ptomioent the radical difference between the Roman
Cathdic and the Lutheran conception (rf confession. In the former, it it
a part of penance, tbe second of the three dements of "cmtrition,"
"cmfestion," and "satisfaction," an absolute condition of tbe frngivcneM
of every sin. In the Roman confeasJonal, sins ate treated atomistically.
Some are for^ven, while others are still to be forgiven. Every sin stands by
itsdf, aad requires separate treatment No uncmfessed sin is forgiven.
To be forgivet, a sin must be known and lamented, and confessed in all its
details and circumstances to tbe priest, who, as a spiritual judge, propw-
tions the amount of the satisfactioD to be rendered by the penitent to the
degree of guilt of tbe c^ence, as judged from the facts before him. Thus
the debt has to be painfully aitdpunctiliously workedoS.sinbyun, a*in the
financial world a note may be extinguished by successive payments, dollar
by dollar. Everything, tberefore, u made to depend upon tbe fulness and
completeneas of the confeinon. It becomes a work, on account of which
one is forpveo. The abs<dutioa becomes simply the stamp of approval
that is placed upon the omfesaioa.

Tbe Lutheran conception is centered vpoa the person of the sinner, rather
than on his sins. It ia the person who is forgiven his sins. Where the peiaoa
isforgivenbutonesin, aUhitsiniareforgivai; where the least sin is retained,
all sins are retained, and none for^ven, for "there is no condemnation to
them that ate 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 prmnise.'

In Luther's opinion, there are three ^Kcies of confession.* 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

■ErI. Ed. (>ded.). XI. 173.
* Sec the opening puigraph of this treatise.

■ErI. Ed., XI, 166. XXIX. jsr-350. Cf, with this, the still fuUer trtatmenl
imen Concilii Tridentini (PreuneditkiD), 441-413-

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78 Discusidoii at ConfesBlOQ

"brother," "whereui we receive from the mouth of th^t brother the word
of coiuoUtion Mot from God."* TfaUlaitipedes, the verb um sola til
ei ore frfttris, wbQe not commaitded in Udy Scripture, is com-
mended becsuM of the gnat value which it has for those who fed the need
of oHui^tioii, and die initructiotL for which it afFords the opportunity.
It b only by the IndividualiaJng of the confeasicm tlut the comfort to Ix
derived by the individualiang of the promise can be obtained. Hence, ■>
the Augsburg Confessian declares (Article XI.): "Private " [i. e., penoul]
"confession is retained because of the absolution."' Not that, without
the absolution, there ii not forgiveness, but that, through it, the one ab-
solved rtjdces all the m<xt in the possession of that which be possessed
even before the absolution, and goes forth from it strengthened to meet
ttnptation because of the new assurance that he has of God's love. This
form of confession, therefore, instead of being a cmidition of forgiveness, as
is our inner confession to God, is a privilege of the justified man, wbo, be-
lon be has made such ctmfessitm, has beoi fiMgiven, and whose sins that
lie still conceakd from bis knowledge are just as truly forgiven as those ovei
iriiich he grieves.

The confesnon, therefore, being entiidy viduntary and a privilege, peni-
tents are not to be tormented with "the ocean of distinctiiKis" 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 distinctitm";*
■nd between the inner impulses that may arise without the least consent ol
the will resulting from than, and those to which the will, in varying measure,
may actually consent. On the ccmtrary, it is not wdl 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 innsted upon as an indispensable accom-
panimoit of every sincen confession, tender ctKudencts may search within
for such purpose, and be distressed because they cannot find satisfactory
evidence of its presence. How escdient then the advice of this experienced
pastM, that thoae thus troubled should [xay for this "purpose" wbtdi Ibey
cannot detect; for no one can actually pray for such purpote without, in tbs
prayer, having the very object he is secUng.

So also be nilea out of the ^ihere <A the confessitm the vitdation of mat-
ten <d pufdy ecclewaitical regulation. Nothing is to be regarded a an
except that which n a vicdatioR of one of the Ten Commandmaita. To
make that a rin which God's law does not make sin, ii only the neit step to

•BabylonUn Captivity, ErI. Ed. op. var. arg., V, 81.

■a. AngibuTB Canfeiiion, Art. XXV; Apology in Book of
Concord, Eniiidi Tramlitian. pfi. 133, its, >B5. i^ 196; Smalcald Ar-
ticles, UO-3J0; Small Catechism, 371.

'Sermon vom Sacrament der Busie. Erl. Ed., XX, 190. For
difinltkB of "mortal and venial," *m lotndoctiaa to XCV TfaM^ abo*^ p. i».

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79

^p""*^ Qtt ^"*"'— — of thtt which God hu fotUdda; tot in raising
ccdesiuticll tcgulatiaill to the lerd of divine rommiuiHi, we lower divine
^«>wnMiw«« to the levd of ecdeaiaatical regulatiooa. Even Private Coofcs-
■oo, thcKfore, useful aa it is, lAcn pn^tcdy undentood and piactiied,
■Dce it rats after all iqxw ccdesiaBtkal rale, b so little to be urged as a mat-
ter of nectadty that Lutha here defends the niggestion of Gerson, that
occaaioaally one should go to the Lwd'a Supper without having made coo-
feaaion, in order thereby to testify tliat ft is in God's mercy and His promise
that we trust, rather than in the value of any particular outward observance.
The tiEatmait of "Reserved Cases," with which this tract ends, shows the
moderation and caution with which Lutliei is moving, hut, at the same time,
how the new wine is wt^ing in the old bottles, which soon must break.
The prindi^ <A "the reservatitxi of cases " be discusses In his Address to
tba Gennan Nobility.' It is criticuwl also in Augsburg Coofession, Article
JDCVLU, 1, 41; Apology of the Augsbuig ConfesaicQ, En^sh Translation,
pp. 181, 311. The Roman Catholic dogma is offidally presented in tlie
DeaecscrfTrent,SesBonXIV,Chaptei7,* vIk., "that certain nxHTatrodou*
and mote heinous crimes be ahsdved not by all priests, but only by the
highest {tfiests." Thus the power Is catiKliud in the pope, ind is ddo-
gated for exercise in ordinary esses to each particulai parish-priest within
tlte limits by which be is drcumscribed, but no farther.* Hie contrast b
between del^ated aitd reserved rights. The Protestant principle is that
aU 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, Lutha here declares tliat in regard to secret sins, i. e., tltoae
known only to God and the poiitent, no reseivation wltatcver la to be
admitted. But there is still s distinction which he is ready to concede.
It has to do with public ofFencca wliere scandal has been given. As "the
mote fiagtant and mve heinous crhnes," If public, have to do with a widar
drde tliaa the membcn of a particular parish, the reparation for the i^ence
should be as exienave as the scandal wliich it lus created. In the Api^ogy,
Uelancbthon claims that such leservation should be limited to the ecde-
itfi-ti™' poialties to be biSlcted, but that it had not been Intended to com-
prise also tlie guilt involved; it waa areservatfo poenae, but not a
reservatio culpae* Luther suggests the tame bat, but with

•See VaL O. of tUi editloa.

■DBNznMU, Enchlifdioa Symbolorom, mc. jSii ScxAit's
Creed* of Christendom.

S"As though the Word of God cannot fdcilve dns, except who* powa derived
Imm the Pope taittt. h." Cmams, EiamenCoDcilii Tiidentini
(PreoB ed.), p. 456.

'Apology, p. 111: "Tbora ft a merratlaa of cuonic*! ponithiMtiti; thve b
aot a II— iitluu of luilt balon God in those who are traly cooverted."

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So DUcusdon of Crafcwion

In the same spirit as in his Tnatiae on Baptism, be protests •gainst
the numerous vows, the binding force of which was a constant subject <d
treatmait in pastoral dealing with souls. The multiplication of vows had
caused a depredation of the one all-embraciog vow of baptism. Neverthe-
less the pope's right to give a dispensation he r^ards as limited entire)]' ts
such matters as those concerning which God's Word has given no conmiand.
With matters which concern Mily the relation of the individual to God, the
Pope's authority is of no avail

Literature. — Ckzhnhz, Uabtih, Esamen Conctlii Tri-
dent i n i , 1578 (Preuss edition), 441-456. Steitz, G. E., D t e P r i -
vstbeicbte und Pri va tabsolu t ion d. lutfa. Kirche
ftus d. Quellen des XVI. Jahrh., 1854. PnsnxxR, G. P..
Lutbcrs Lehre von der Beicbte, 1857. KLtErora, Tb.,
Lit. Abhandlungen, 7: Die Beichte und Absolu-
tion, i8s6. FiscHEK, E., Zut Geschicbte der evangeU
iscben Beichte, a vols., 1902-1903. Rietgchkl, G., Lehr-
buch der Liturgik, vol. a, partiailaily sees. 44, 45, Lu thera
Auffassung der Beichte and Luthers Auffaisung von
der Absolution. Koestlim, Julius, Luther's Theology
(EnglishTranslation),! =357,360,400. Seealso Smalcald Articles,
Book of Concord (English Ttuulatiou), 316, 899.

HENRY £. JACOBS.

HOUHT AUY, PHtLAUELPOIA.

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A DISCUSSION OF CONFESSION
(CONFITENDI RATIO)

FIRST

In this our age, Uie consciences of almost all have heai HMd •(
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
gjradous 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 con-
fess; that is, not because of the worthiness or sufficiency of
our confession (for there is no such worthiness or suffi-
dency), but because of the truth and certitude of His
promise, as says the xxiv. Psalm: "For Thy Name's sake, F». *s-"
O Lord, pardon mine iniquity." 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 confes^on 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 beUeve that we shall with-
out doubt obtain the promise. It is just as if we were to
say: "Not unto us, O Lord, but unto Thy Name give Pmish
^ory, and rejoice, not because we have blessed Thee, but

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8a DlBCOBsioii of Confessiui

bck' because Hiou hast blessed us, as Thou sayest by Ezeldel."

*"^ Let this be the maimer of our confession, that he who

glories may glory in the Zx>rd, 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

p». ma work of God."' Psalm ad.

But God, for the glory of His grace and mercy, has prom-
* ised pardon. And th^ can be proved from Scripture.
P*- 3'^ First from Psahn zxxii, "I said, I will confess my trans-
gressions unto the Lord, and Thou forgavest the iniquity of
my sin." Then from U. Samuel zii, from which this
■ Sun. Psalm is taken. David first said, "I have sinned against
"'*3 the Lord," and Nathan straightway said, "The Lord also
hath put away thy sin; thou shalt not die." Again, from
jcr. iS:8 Jeremiah xviii, "If that nation turn away from their evil,
I will repent of the evil that I thought to do." Once
t John 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." Tbe true definiUon of the righteous
Fm*. man is found in Proverbs xviii, "The righteous man is his
'*'" own first accuser,"* that is to say, he is righteous because
he accuses himself. The vetse goes on to say, "His neigh-
bor (i. e., Christ) cometh and searcheth him," that is. He
seeketb him, and sufferetb him not to perish ; He will even
find him and bring him back from the depths of hell.
jaA.T:i9 Hence Joshua vii. also calls the confessing of sin the
glorifyii^ of God, saying to Achan, "My son, ^ve glory
to God, and confess, and tell me what thou hast done."
St. Jerome ojmments on this passage, "Confession of an
b praise of God." No wonder! For he who confesses
his own sins ^>eaks truth; but God is truth; therefore he

' Luther quotes trom the Vulgite and frequently from mcsioiy, ■ fkct whkb
■hould >hnyt be remoDlKnd in compMring bii quotetioQs with the text erf SoiptuTc
■Vul^te, Juitui prior cat accutKtOT.

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DiBCUSSioti of Confesdon ' 83

also confesses God. Thus Manasseh, King of Judah,
says in his most beautiful Frayer,> which is most excellentiy
suited for one who goes to confession, "But Thou, Lord, Tnya of
according to Thy goodness hast promised repentance
for the remission of sins, etc." Truly, "according to Thy
goodness Thou hast promised," for our confession is noth-
ing tmless 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, imless
He had given the promise. Thxis faith in that promise is
the first and supreme necessity for one who is about to go
to confesaon, lest, perchance, he may presumptuously
think that by his own diligence, his own memory, his own
strength, he is provoking God to for^ve 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 remis^on and
to make confesdon.

Before a man oynfesses to the priest, who is the vicar, TktPnr.
he ought first to confess to God, Who is the Principal. fsMtar
But he should regard this matter seriously, since nothing uf*— m
escapes and nothing deceives the eye of God. Wherefore ,,J^
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 oftoitimes pre-
tend, 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

cd by Luther u ui

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84 Discosdon ci Cmfessioii

fact they can be convicted of their sad pretending. Where-
fore a man ought in this matter to be altt^ether frank,
and to speak of himself vithin himself just as he feels
himself moved to qieak, just as he could wish to speak
if there were do punishment, no God, no commandment,
and just as he would ^>eak in the ear of some familiar
friend, to whom he would not be ashamed to reveal every-
thiitg 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 mote 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 h itp 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 onnmanda 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,
taace nothing can be decreed contrary to the command-
ments of God, which bind the conscience.

It is certainly to be feared that many ccmie to ccmfes-
uon out of fear of the commandment of the Church, who
in their hearts are still pleased with their former evil Ufe.

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Diaciuiion of Confessioii

If, however, a man is entangled in these difficulties, Tb*p«r-
fearing to stay away from confession, and yet perceiving J^JJ^
(if the truth were told) that he lacks the disposition toward Uf»— id
a better life, let him lay hold of the one thing that remains, °**''™'*'
and hear the counsel of the Prophet, "Pour out your heart p*. 6»a
before Him"; and let him abase himself, and openly con-
fess 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 di^lease 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 fonn and work out this good purpose.
Such an imderstanding is death and perdition; as one
says, "There is death in the pot, O man of God." And > Kinf*
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
^ave, and cannot do what I ought to do. Give what
Thou conmiandest, and coromand what Thou wilt." For
thus St. Augustine prays in his Omfesdons.'

But what has been said about a good purpose, I wish ThvPur-
to have understood with caution. For a good purpose f^tttlr
ou^t to be twofold. First, a purpose with regard to !«•— iti
open, mortal sins, such as adultery, homicide, fornication, **""•
theft, robbery, usury, slander, etc. The purpose to avoid

nf..X.^

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86 Discusiton of Confessioa

these sns belongs properly to sacramental Confession, and
to confession before God it belongs at any mconent after
the ^ns 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," and again,
"Make no tarrying to turn to the Lord." In the second
place, however, as regards aU the ^ns they call "venial"
(of which more below), it is entirely vain to labor after the
forming of a good purpose, because if one rightly in-
siders himself, he will find such a purpose altogether impos-
sible, if be wishes henceforth to live in the flesh; since
(as Augustine says) this life cannot be lived without such
sins as unnecessary and thoughtless lau^ter, language,
imagioations, sights, sounds, etc. As regards such things
it b 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 whidi are certain
and which can be shunned in common living, like the
aforesaid open, mortal sins.

HiddM Whether the hidden sins of the heart, which are known

AtaTbm '^^Y ^ ^^^ ^^'^ ^^ °*^° ^^^ commits them, belong to

to b« sacramental confession or not, is more than I can say.

^^j I should prefer to say that they do not. For the need

of confessing these ^ns 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 foKed to it.'

Here comes in that whole sea of laws and impossible

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DiBCOsrion of CtmfeSBioii 87

questions about "cases of sin,"* etc., since it is impossible
for a man to know when he has in bis heart committed the
mortal sins of pride, \vs>t, 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 11^0 does not
thoroi^hly know bis own? Hence it comes that many
pei^le confess many things, not knowing irtiethei they are
sins or not; and to this they are driven by that sentence of
Gr^ory, "A good mind will confess guilt even where there
is DO 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 confes-
^on by the man who fears guilt wh^e there is no guilt,
since even good works are not without guilt, and Job is J<ib»:a
afraid of all his works.

Let some one else, then, explain this. I am omtent with mddM
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 mM»a
which a man clearly knows that he has purposed in his ^^
heart against the commandments of God;* not, therefore, beCw .
mere thoughts about a virgin or a woman, nor, on the '*"^'
other hand, the thou^ts of a woman about a youth, nor
the affections or ardor of lust, that is to say, the inclina-
tions of the one sex toward the other, however unseemly,
nor, I would add, even passions of this sort; for these
thou^ts are ftequoitly 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,

* The iKtHai "sdoux ol CMutotry," by wfaSdi tlw monl valne of an ict b d»-
tcnnincd mkI the enct degcce o[ guilt UUcbiDS to ft given do b ettiBUtcd.
*Cf. Small CatcchUm, "0( Confesrion," Qiki. "WIiU doi «u^ we to

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88 I>i8cn88io& of Confestion

or a week ; as the apostle Paul confesses of bis thom id the
fle^.

The consequence of all this is that a purpose to avoid
these things is impos^ble and vain and deceitful, for the
inclinations and desires <^ the sexes for one another do not
cease so long as occasion is ^ven them, and the devil is
not quiet, and out whole nature is ^. But those who
wish to be without sin and who beheve 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 Uttle. 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 vbo
wish to Irad pious lives, even though they are omstantty
d by desires and pasmoos.

EIGHIH

HMtd At this place we should also speak of that race of auda-

^.i dous theologians who are bom to the end that the true fear

8tai of God may be extinguished in human hearts, and that

they may smite the whole world with false terrors. It

mi^t seem that Christ was q>eaking of them when he told

Lake of "terrors from heaven." These are the men who have

"JV undertaken to distinguish for us between mortal and venial

sin. When men have heard that a certain sin is vmial,

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

11:15 m^c 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 con-
fess all his mortal sins, and that the doctrine which is con-

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Diacussion of Ctmfession 89

tained in the Decretals' and is current in the Church, to
wit, that every Christian should once in a year make con-
fession 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 uns, I say, dther mortal or venial, are to be con-
fessed, 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 ^ns. How do we know this? Because the
Scripture says, "Cleanse Thou me from hidden sins, p*- io:>*
Lord." These hidden sins God alone knows. And again
it says, "Create in me a clean heart, O God." Even this f*- 51:10
holy prc^het confesses that his heart b unclean. And
all the holy Church prays, "Thy will be done"; and thus Uatteite
confesses that she does not do the will of God, and is her-
self a anner.

Furthermore, we are so far from being able to know or ^^
confess all the mortal ans that even our good works are tn siw
damnable and mortal, if God were to judge with strictness, J*^?^
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 sayii^ 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 czliii. Psalm, "Ejiter p*- >43:*
not into judgment with Thy servant, for in Thy sight
shall no fiesh living be justified"; and in the Epistle to the
Romans, Ch^ter vii, "But I am carnal, sold imder sin; Roin.r:t4.
I know that in my flesh dwelleth no good thii^; the evil '^ ***
that I would not, that I do, etc."

But of all mortal sins, this is the most mortal, not to be-
lieve that we are hateful in the sight of God because of
damnable and mortal sin. To such madness these theolo-
gians, with this rule of theirs, strive zealously and per-
niciously to drag the consdeaces of men, by teaching that

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90 Dlacnssion of Confendoo

venial sins are to be distinguished from mortal Bins, and
that according to their ovn fashion. For we read in Augus-
tine, 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.

Theiefore, by the term "all rins" in the Decretal we
should understand those things of which a man is accused,
either by others or by his own conscience. By "con-
science" 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 confe^ed, as we read
in many of the stories?* I answer. Let these sins go altmg

F*. 19:1* with those of which it is said, "Who can understand his
faults?" and with those others of which it is written,

Pi. 143:* "Enter not into judgment with Thy servant." What-
ever stories have beoi made up contrary to these sayings,
have either been invented under some devilish deluaon, 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.

DiMiBc- By thus getting down to the thing itself,* the penitent,
^^^„,„ of whom I have so often spoken, does away entirely with
aiaa that riot of distinctions; to wit, whether he has committed

■ting the doctrines o( the Chutch were the favorite cootmti

of tlw termoai in Luther't d*y. Vtrioo* ooUectioii* of tbeta edi^inc Iceadt
uc itill citaDL Cf. p. 114, utd note.
' L e.. By fhinkhtg of the nature of cc

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Discusdon of Confesiioo 91

jHH by fear humbling him to evil, or by love inflnTntng him
to evil; what sins he has conunitted 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
eeven sacraments, what against the seven gifts of the Holy
Spirit, what i^;ainst the eight beatitudes, what of the nine
peccata aliena, what agaiost the twelve Articles of
Faith, what of the silent sins, what of the sins crying to
heaven; or whether be has sinned by or against anything
else.' That hateful and wearisome catalogue of distinc-
tions is altogether usdess, 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 thethingof chief importance, namely,
the desire for a better life. He is compelled to tax Us
memory with such a mass of details, and so to fill his heart
with the business of rightly expressing his cares and anxie-
ties, while seeking out forgotten sins or a way of confesang
them, that he entirely loses the present pangs of con-
science, and the whole profit and salutary effect of confes-
sion. When he is absolved, therefore, he rejoices not so
much because he is absolved, as because he has freed him-
self once for all from the wretched worry of confession; for
what he has been seeking has been not the absolution, but
rather the ^d 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 hia time, and standing in the way of other [>eni-
tents.

We ought, therefore, to look briefly at the Command-
ments of God, in which, if they are rightly understood, all

' The reader of tliia mlDate cbwitcttiOD of liia, which could be dnplioted
out of almost taj maoual o( caiuiiby, may Judge tor hinuell whedier Luther
wai cKTCtt in calUsf It a "riot of <£ '

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93 Discussioa of CmfMSum

Tka ^ns are, without doubt, contaiaed.' And not even all of
^.,rf. these are to be considered, but the last two Command-
Manta k ments are to be excluded aitirely from ojnfession. Gon-
dii^ fession should be brief, and should be a confession chiefly
rim 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 be has given place to lust, either in act or word, or
by consent, just as though be were describing himself en-
tirely, 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 Cwnmandment, "Thou shalt not kill."
Let him quickly say by what kind of wrath he has ^imed,
whether by hatred, Zander or cursing, or by the act of
murder itsdf . And so with the rest ; as I have tried to show
in my Preceptorium and my writings tax the
Decalogue.'

Let it not disturb anyone that in the Decretals on Pen-
ance and in the IV. Book of the Sentences* this matter is
differently treated. For they all are full of himian inven-
tions; and no wonder! Th^r have taken everything they
say out of a certain apocryphal and unlearned book called
De vera et falsa poenitentia,* which is
widely circulated, and ascribed, by a lying title, to St.
Augustine.

I Lnthci steadily nuinUlned that tb« Tea CommsodmenU were > comidete
guide to boly liviiis and that erecy possible sin ia prohibited lomewheTe in tbe
DecaloKue. See, beside tbe various inuller IreitiMS <K u ri e U D t e rweiiaog
wiemaDbelcbtenioll (1518), Eurte Farm deriehn Gebote
(l5w), etc.), tiie large Discourse od Good Worki, below, pp. 184 S.

*Tbe writiiigs mentioDed vc iound in the Weimar Ed., Vol tpp- ^sott.
158 fi, J08 0. See above, p. 75, note 1.

* The Sentencesof Peter tbe Lombard ma tbe standard text-book of Ifcdl-
Kvat tbeology.

' "On True and Fabe Pcnitenoe," now univcmlly admitted not to have been
mitten by St. Augustine, b« pMriag under bit name till aft« tbe RdonnBtioo.

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DteMilaa tf Conf esdm

TENTH

In making confes^on diluents should be used to dis- ^'
tiaguish with great care between sins cotmnitted against maati e(
the Commandments of God and sins committed against the ?^L^
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 pve 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,' 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 hap-
pened. Indeed, I have seen these endless jests of the devil
takMi 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 ihe 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 Rmii.i:>4
reprobate sense, so that we delude ourselves with fictitious
sins and deprive ourselves of the benefit of the sacrament,* n*
and the more we seem to seek it, the more this is true. 2?ftS'

Of this stuff are those who make the n^lect of the ca- aaacM

' Tlut put of the Htnigy ol One Him fn vUeh the mlncalow tnadonnatloa at
le deoKnti bio tbe Body ud Blood of Cbritt i« bdleved to take pUce.
' i. «., Of the ■

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noDJcal hours' an almost iiremissible 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 stoiy about St.
Severinus* that they think they cannot read their Hours in
advance, or afterward make them up without an, even if
they have been hindered at the proper time by the most
just cause, such as ministering to the necesaties of a neigh-
bor, 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
iriio think it a crime to ^>eak 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 saxxament, and make it a sin, even the very great-
est 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 I The common pet^le
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 Godl And we imconcemedly profit by this supersti-
tion of the people, nay, by this tyranny of oiirs, caring noth-

'TIw fixed honn of daily pnyer obsoved in the nnusterks, kftennid tniUed
to the titurgy (w tliese aeivicts, vii., the Breviuy. The daily R*din< ik tU*
breviary at the apptunted houn la required of all the dagy.

■Ad Italian m^ d. 481, noted tot tbe Utktiie« and teverity of bb aacctk

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Diacosslon of Conf esston OS

ing that the commandinents of God are taken in jest, so
long as men tremble and turn pale at our laws. No one
calls an adultoer 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 here^es. 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 ig-
norance of true theology, which has been its own tyrant
ever auce the time that men have been making its laws.

I advise, therefore, as John Gerson' used to advise, that com-
a man shall now and then go to the altar or to the Sacra- ^^^
ment "with a scruple of conscience," that is, without con- Conf**-
fes^on, even if he has been immoderate in drinking, talk- "^
ing, or slequng, 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 I 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 i^pear 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
whidi God offers to the unworthy; according to the word,
"His heart is prepared to trust in the Lord."* How shall P». n-t
a man hope, in the face of the sudden inroads of such a
great mass of ^ns, if he has not learned in this life, while
there was time, to hope in the Lord against the smallest,

* P tp fa Mc in the Univtrdty o( Pvb; cd« of the matt populu aod bmcnn of the
kter Scholutkx. He died 1439.
* VntfUc, " C o r eju* pBiktot e*t."

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96 Disciission of ConfessiQii

nay, against even an imagined sin? If you say, "What if
this were de^i^ng the sacrament and tempting God?"
I answer, It will not be tempting God if it is done for the
glory (A 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 ifl 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 confes-
sion. 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
I an impiety. The summa summarum'is, "Blessed
are all they that put tbdr trust in the Lord." When
you hear this word, "in the Lord," know that he is im-
blessed who puts his trust in anything whatsoever that is
not the Lord Himself. And sudi a man those "artists of
confession" make; for what has the "art of confessii^"
done except to destroy the art and practice of confiding,
until at last we have learned to confess a great deal, to con-
fide not at all.

In the matter of reserved cases,* many are troubled.
For my own part, because I know that the laws of moi
ou^t to be subject to mercy, and be applied with mildness
rather than wiUi severity, I follow the custom and advice

' W« would MV. "the whole thing in a nutshell."

* i. c, Sim for (rincfa Out coafmor wu not allowed to fnnt ■bsointioo witboul
Kleieoce to aooie fai^Kr Church authority, to lAoM ■bwl uU ao tbqr were "i«-
Mned." See latiodDctioD, p. 79.

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Dlacusdon of Coofaadon vj

d those wbo think that in hidden sins no case is to be re-
served, and therefore all penitents are to be absolved whose
sins aie hidden, as are the sins of the flesh, that is to
say, every fonn of hist, 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 Churdi, no matter whether they
are just or unjust. In such case, however, the confessor
may so moderate the power of the keys* 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* is ccmcemed ;
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 hghtnings and thunders.
Since excommimication b 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 satisfacti(m, be-
cause 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 authori-
ties to be loosed from excommunication and to make
satisfaction. Thus he should be absolved in the judg-

*Thep(iii«rto"UndaDd loon" (Mmtt. i6:io), Le., to (oti^ and to rcuin do*
Oohn m:i3>.

■The Ronu CbmA iliMiiirilihed betmoi thg "cidlt" and the "pcnalQr" of
•Id. It wu thought pambie to Ibrgive the (onncr tnd nuin tbe bUcr. Submii-
MOD to tha penalty It "MtUMtkn." See Intraductkn to XCV. Tfaeaaa,

p. 10.

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98 DiscoMioii at CeofesiiM

ment <rf God and of conscience from guilt and sins, and
sent to the judgment of the Church to be freed frcmi the
penalty. This is what is meant when it is said that the
deare to make satisfaction' suffices for the absolving of a

The subject of vows should also have consideration, for
it b almost the greatest question involved in this whole
matter, and gives rise to much more c(Hifusion than does
the reservation of cases, thou^ 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 tJl
his words," as the impious Amaziah says of Amos.

Hie 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
vidting of the Holy Land, Rcone, Compostella,* 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.* These vows every one can keep in
his own home by doing his duty toward his naghbors,
his wife, bis children, his servants, his masters, and thereby
gain incomparably greater merit than he can find by ful-
filling vows to do works chosen by himself and not com-
manded by God. The foolish opinion of the common
people and the ostentation of the Bulls* have brought it to
pass that these vows of pilgrimages, fastings, prayers, and
other works of the kind far outweigh in importance the

'Volnm satisfactionii. It wu and is the teuliins of the Komut
Chuidi thit. white the actiul teceptumof uy luniiKnt ii iniponible, the cunot
deaiie to tecdve It tuffice* (or «»lvatioti. TliEs desiie it ktiowo u the v o t u m
lacrimenti.

* In Spain. The ihrltK of St. Jama at that place wa* a fatnou* reiort for [A>
(rimi. CI. bdow, p. tgi, and note.

■SeetheTreatiie on the Sacrament of Baptlim, above, pp.
«Bff.

* Luther doiibtlem refen to the deoeea of the popca by which ^edal tcward*
WCM attached to mnhip at cettain shtiBM.

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Dlseusloa ot Coofessioa 99

mffks of God's Lav, although we never have sufficient
straigth to do these last works. For my part, I could
wish that there should not henceforth be aay vows among
Christian people except those which we take in b^tism,
and this, indeed, seems formerly to have been the case; and
I would wish aU to understand what is required of them,
namely, that they be obedient to the commandments of
God. For the vows of bi^tism seem to have been alto-
gether che^iened by the too great practice, parade, dis-
pensation, and redempti<m 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 Universi-
ties or to worldly lords* ought not to be so rigorously re-
garded that every violation of them should be regarded as
the breakii^ 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 o>ntempt and obstinate malice. It is
otherwise in things that are vowed to God.

In vows made to God, I see dispensation granted by the J*^
pontiffs, but I shall never be persuaded that he is saie to o«4
whom such a di^^nsation 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 blow 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 ^en before puberty, neither holds nor binds,
because he who made the vow was ignorant of what he

* TV OMh of oficc wd tbe oUh ol alhfluM.

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xoo Diiciusion of C«nfM8ioa

was promising, since he had not yet felt the "thorn of the
flesh." 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 dghteenth, year, and girls before their fifteenth or six-
teenth, if we are really concerned about the care of souls.

- It is also a great piece of boldness, in commuting or remit-
tmg vows, to impose what they call "a better wcffk." 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 (tf the doer; moreover,
"the Lord is the weigher of spirits," 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 Alexan-
dria.' Since these things aie so, who shall be so bold and pre-
sumptuous as to commute a vow into some "better work"?
But these things will have to be spokoi of elsewhere, iot
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.

' I shall add but one thii^. There are many who set
perilous snares for married folk, especially in case of incest;
and when any one (for these things can h^pen, nay, alas!
they do happen) has defiled the sister of bis wife, or his
mother-in-law, or one related to him in any degree of con-
sanguinity, 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 Jaws for other men's infirmity and in-
dulge their own? Show me the law-giver, however peni-

' The iWy ii Kpcated by MeUnchtboa in the Apokiv of the Aogiburt Cod-
IeMioD.Ch.XIll. Ait.iivii,38 (Book ol C o n c o r d , Enf. Tniu., p. 188).
Hie "Alemidcr CoaBiiBi" of the test it mltlettdiDgi

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Discunion of Confesdoa loi

tent aod chaste, who would allow such slaw to be made
for himself. Tbey put dry wood on the £cr^''flnd say, Do
not bum; they put a man in a woman's anta^' and forbid
him to touch her or know her; and they do this.os'their
own authority and without the command of God/ -.Wbft^
madness! My advice is that the confessor bewarfi'.of.'-
tyrannical decrees or laws, and confidently sentence V: .-.';- -
sinner to some other penance, or totally abstain from
punishing, leaving free to him the right of matrimony
which h&s been given him not by man, but by God. For
no angel in heaven, still less any man on earth, has the
power to enjcnn this penance, which is the burning occa<
sion 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 "consti-
tutions" 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 Matt
thonselves are not willing to move with a finger? So *''*
this most salutary sacrament of penance has become noth-
ing else than a mere tyranny of the great, then a disease,
and a means to the increase of dns. Thus in the end it
signifies one thing and works another thing for nuserable
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.

e original, k jwnphcue ol the woondwl Prayer ol

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THE FOURTEEN OF CONSOLATION

FOR SUCH AS LABOR AND ARE
HEAVY LADEN

(lESSUUSECAS CONSOUTOKU)

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INTRODUCTION

I. When Luther's Electoi, Frederick the Woe (1486-1515), returned to
hia residence at Tragui, kftcr putkiiwtmg in tbe dection at Emperor
Charics V, at Frsnkfort-on-tfafr-Main, b the summer of 1519, he was stricken
with * serious iUnegs, from which thoe seemed little hope of his recoveiy-
Ccmcemed for his noble patron, and urged by Dr. George Spalatin, his friend
at court, to prepare a "spiritual consoUtion" 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 aD
his woriu.

Its compaeiti(» faJb within the numths of August and September of tbe
year isig. On August agth, tbe Day of tbe Beheading of St. John Baptist,
we find him writing in Part T, chapter vi: "Does not the ezan^le of SL
John Baptist, whom we conimem<»Bte on this day as beheaded by Herod,
sbame and amaze us all?" On S^tember lad, he sends the con^ileted
manuscript (in Latin) to Spalatin, requesting him to make a free transla-
tion of it into German and present it to the Elector. By the end of Novem-
ber ^talatin had completed his task (one marvels at the leisuieliness of this,
in view of the serious condition of the Elector; or was the manuscript trans-
lated and administered jneccmeal to the noble patient?), and eariy in De-
cember be returned the original, doubtless together with his own transla-
tion, to Luther, who bad requested its tetum, "in order to comfort himself

The work was, tbcrefofe, in the strictest sense, a private writing, and not
in the least intended for publication.' But the importunities of those who
had seen it, particulariy of Spalatin, prevailed, and cm December i8tb
Luther writes to the latter that "the Tcssaradecas, m both Latin and
German, is in the hands of the printer." On February Sth, 1510, he sends
Spalatin a printed copy of the Latin, and ux days later, one of tbe German
editiim. 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 tbe Latin edition.

Id 1535, fifteen years after its first a^^earance in print, Lutber issued
his Teasaradecaa in a new and final edition, adding a brief prefatory note.
He no Imger holds many of his former views, and there is much in his little
book that he has outgrown and might now correct. But with cbaracter-

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xo6 The Foorteen of Consolation

■Stic unconcero, he leti it all stand, and even restores tnany passages that
had been corrupted or omitted to thdr original fonn. It is a revised edi-
tion, with the errors, aa ft trete, underscoied It is to be chiefly an historiol
record, to show the world how far he has profpressed since its first writing
(i Tim. 4:15), a mile^>ost cm the road of his inner development.' And
more than this — and here one fandes (me can see the sardonic smile on the
battle-scarred face — it is to furnish his enemies with weapms against
himself; be desires to show a favor to the hunten td contradictions in bli
works, "that they may have whereon to exercise their malice."

1. The plan of the work is in the bi^wst d^ree original and artificiaL
The title, Tessaradecss consolatoria, which we have rendered
"The Fourteen of Consolatitm,"* is nplained by Luther in tbe dedicatory
epistle h> the Elector, pp. 1 10 fi. The "Fourteen" wen the fourteen patron
saints of medieval devoticm, called the "Defenders from all evils" (d e f e n -
■ ores, auiiliatores). Whence tbe cult arose is itot altogether
certain. It is said to have become popular in Gemumy since the vison
of a Franconian shepherd, m 1446, to whom there ippcsrad, in the
fields, the Christ-child surrounded by the fourteen sainta. The V i e r -
aehnheiligenkirche at Staffdstdn, a famous shrine. for [nlgrims,
narks the qxit. The names of the "Fourteen," each of whan was a d»
fender against some particalar disease at danger, are as fdlows: Achatiui
(Acadus), Ac^dius, Barbara (d. St. Btrbara'sdessXBlasius (tbe"dda>-
der" of those afflicted with thioM diseases), Catharine (d. St. Catbatine't
Sower), Christopher (d. St. Christopher's herb), Cyiiacus, Dioaysius,
Erasmus (Italian: San Elmo; d. St. Elmo's fire), Eustachius, Gewge the
Martyr (d. Sl George's beib), Margaret, Pantaleon, and Vitus (d. Sl
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.

Aa ova against these saints, Luther also invents fourteen defenders or
comforters, and arranges tbem in this writing in the form d an altar tablet;
but his is not a tablet such as those found in the churches, r ep r es enting the
fourteen ddendera, but it is a qiiritual tablet or paintjng, to iqdift and
strengthen the pious heart of the Elector, and of all others who are wcaiy
and heavy laden. The first division, M' pand, of this figurative altar-piece
contains the images or paintings of seven evils (m a I a); the secood, those
of seven blessinp (bona). The contenqdation of the evils will axufiMt
the weary and heavy ladoi by showing them bow small their evil is in
conqjarison with the evil that they have within themselvts, namely, tbeii
•in; with the evils they have suffered in the past, and will have to suffer in

' We have noted a few of the note (larii^ rellci ot medirvaHsm in the foot-
noteil tbe attentlvt reader wQI discovci and dl4Nae of otbcn for himself.

■The title fundsbei peculiar diScDltia to the ttunlatot. Cole has limplr
tnnslitented it, "The OauoUtoty TessendecuL" Spaktin paraphiued tt,
"Ein trastUdis Budiletn," etc The Berfin editloa nnden it, "^^oidin Tioatniti-

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latroductloa 107

the future; with the evils wbtch others, their bittkda uid foes, sufiet; utd,
shove all, with tboae which Christ suffered on the cross. Similsrly, the
oontemplatioo of the blessings will help tbein to forget thdr present su&er-
Ings; (or they ue ss nothing coropsred with the blessing within them,
nsjnely, tlidr faith; the blesaugs they enjoyed in the p«at, snd those iliat
awsit tlien) in the future, ss well as those which arc enjoyed by their friends
and foes, and, finally, the highest blessing of all, which is Jesus Christ, risen
andglari&ed.

We can only conjecture as to the ori^ of this untqiie cmc^tlon of
laUther's. Of course, tb^ evils and blessings came to ^iw> from the passage
in Ecdcsiasticus ii:i6.' The nder and amngement may follow smne
contemporary altariricture of the "Fourteen Saints." There was a famous
altar-painting of the "Fourteen," by Lucas Cranadi, in St Mary's at
Torgau, the residence of the Elector. The fact is suggestive.'

3. The Tessaradecas was tivcxably received by the Elector, was highly
piaised by Spalstin, who urged its publication, and must have been dear
In Luther's own heart, since he desired the lEturn of his manuscript for his
own comfort. The little woA soon became very pc^>ular, and passed through
numerous editioni, both in Latin and in German. During the first two
years five Latin editions were printed, and up to 1535 seven German edi-
ticos. A translation was published in the Netherlands in 1511, and aae in
England in 1578. Erasmus commended it to Bishc^ Christopher ol Basle,
in 1513 1 "I am sending your Highness Luther's book of the fourteen [»ctures,
which has won gieat aptMobation even frcm those who oppose his doctrine
at every point." Matheaius, Luther's pupil and biographa, judged that
there had never before been such words of comfort written in the German
language. The Franciscan Lemmens qieaks of "the beautiful aiKi Catholic
tbong^ts" in it.

4. Our titnslatloa b made from the Latin tert, as found in the Wdmat
Bdition of Luther's works, vcdume vl, with coutiDusl reference to the
German text, as given In the Berlin editi(UL We regret our inability to ob-
tain a cof^ of the old English translatioa (A li^t comfortable Treatise
oooteining sundiye pmntcs of conscdation for them that labour and are
laden. . . . En^jshed by W. Gscc. T. VautroulUs, London, 157S,
sec. ed. 15S0), although the form of the title would seem to indicate that
it was made from Spalatin't translation, and not from the origbal.*

' Did the ooiuoent of Bemud of Clalivaui, 00 Romans S:i8, pedui» cootributa
tti quota to the general eonceptioDp "Tbe mSerings of this present Utne tit not
wottbr to be compand with the put piih, which is fbrgivai (remittitur);
with the present gntt of consokliaii, «riilcli ii ijven ({ m m 1 1 1 1 1 u r); with the
tatore skvy. which is pnmiMd (promittita r}."

' An P«giif>i translatJoo, with-some of the oodasioos that Luther hlnwdf did
not care to make, I* found in Hxioiv C(H«'s Select Works of Martin
Lather, vol.11, LoDrton, 1814.

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loS The Fotuteen of Consolation

The Duuiy Scriptuie qnotadoiu, aD lutunlly bom the Lfttin VulgUe,
■nd moM ol them fredy quoted from memory, and sometimes "tugumed"
and woven iota the texture of the treatise, aie rendered by ui, udIcm the
•aiae should thereby be affected, b the wotds of the Authorised Vernon.
Importuit o[ intensting variatioDa are indicated in the footnotes.

5. The Tesundecas deaerves to be roiHe widely known and used. Its
value is more than merely that of an historical document, repreaentiiig
a tranation stage in Luther's reformatory views. It ^ves us, besides this,
a deep insiKht into the living piety of the man, his great heart so full of the
peace of God that passeth all undeistanding. When we remember that
this little work was composed in the midit of a very "tempest" of other
writings, chiefly polemical (e. g., the savage onslaughts on Emser), it will
^ipear akin to the little book of Ruth, lying so peacefully between the war-
like books o[ Judges and First Samuel. At the L^paig Disputation,
earlier in the same year, Luther was seen to hold a bouquet of Bowers in bis
hand, and to smell of it i^en the battle waxed hot. The Tessaradecas b
■uch a bunch of flowers. Itschief gl(«y, however, that of a devottonaldaaaic,
has been somewhat dimmed by Luther himself, who with the caidesanesa of
genius refused to revise his outworn view* in it; and yet, desfHte its relics of
medievalism, particularly by reason of its firm evangelical foundation, its
scriptural warp and woof, its fervent piety, and its fresh and oripnal treat-
ment, it is not less entitled to a high place in the devotional and ascetic
literature of the Churdt than the much better known I m i t a t i o
C h r i s t i . In this sense it is herewith offered anew to the EngUsb reader,
with the hope that "the diligent reading and contemi^tioD of these "images'
may minbter some slight comfort."

6. liUratnra.— (i) The literary and historical introductions to the
Tessaradecas in the Wrimar, EHangen, and Berlin editions. (1) Kteiui^
KAWBUU,MartinLuther,aeinLebenund sejne Scbriften.
5th ed., i903,vol. I,pp. iSo, 181. (3) H. Beck, Die Erbauungalit.
derevang. KErche Deu tschlanda, 1885. (4) On the fourteen De-
fenders see articles in Wetaer und Wdte and the Catholic Encydc^Msdia,
and especially the article Not heifer, by ZdcKLEB, in PRE", idiere
also tee further Uteratuie.

A. T. W. :
Allbhtowm, Pa.

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THE FOURTEEN OF CONSOLATION
(TESSARADECAS COKSOLATORIA)

1530

PREFATORY NOTE'

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,* and also to show a kindness to the "Contra-^
dictionists,"' 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 bated of the devil and his scales,*
I rejoice with all my heart, and give thanks to God.

■ Written by Lutlter for the tut cditkni of 15J5.

* Compare tbc Preface to the Complete WoAi {1545), pace 11 of thia voliune.

■ADtilogistae; tbebuDteradcontradictiOfiSMidiiiooDaiteDcieaiD Luther'*
writinga, auch as John Fabcr, who pub l iihed, in 15J0, hU Anlilogitrum
Mart. Lutheri Babylonia. Compare also refennw in preceding note.

*A5 0vet againit Chiiit and the sahiti in Wt train, the devil and his folbwcn
are tcpreiaited here, ai frcqueotly in Luther, under the figure ^ a dragoa with
scaly taa

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DEDICATORY EPISTLE'

To THI UOST IlXOSmOUS PSINCE AND LOSD, FrED-

EUCE, Duke or Saxony, Asch-maxbeai. and Eleciob
OF THE Holy Roman Emfisz, Landgrave op Tmnracu,
Uabgkave of Meissen, his host ORAaons Lord.

Om Lord aod Saviour Jesus bath leftus a commandmrat,
which concerns all Christians alike, — that we should render
Lulw6y6 the duties of humanity, or (as the Scriptures call than)
"^5^4 fl. *^^ works of mercy, to such as are afflicted and xmder ca-
lamity; 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 ex-
ample, 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
iM. 43:14 might be saved; as He saith in Isaiah zliii, "Thou hast
made Me to serve with thy sins, and wearied Me with
thine iniquities."

Whoever is not moved by so bright an example, and
driven by the authority of the divine command, to show
forth sudi woiks of mercy, he will deservedly hear, in the
last judgment, the voice of the angry Judge saying:
M«ti. "Depart from me, thou cursed, into everlasting fire! For
**^' I was sick, and thou didst not visit Me; but, basely ungrate-
ful 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."
'Oiaitled, through uiavenl^t,Enim the LBtln edit io princcpi. Sm

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Dedicatory Epistle iii

Since, then, most noble Prince, I perceive that your
Lordship has been smitten with a dangerous malady, and
that Christ has thus fallen ^ck 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 cry-
ing 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 Goqie!, "Whatsoever ye have done unto one Mwt.
of the least of these My brethren, ye have done it unto Me." '*^
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. G«l. 6:i

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, by whom » Klnn
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 bri^t ornament and protector of the whole Em-
pire, but of the German nation in particular.*

Nor are we boxmd 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 Lord-

*Oii the pditial influeocs of Frederick, u ■ factor in the GerauD Refonaa-
tioD, we Heubunk, Kef ormatioD und GegcDrefor ma t ion
(Kkiion'a Handbucb dec KiTcheDgeichichte, 3. Teil), p. 6r.

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Z13 Tbe Fotuteen of Ccniidfttioo

sh^'s many and signal benefactions have made your
debtor above all others, I count it my duty to egress my
gratitude by rendering you some special service. Sut 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 Spaladn,
one of your Lordshq)'s court chaplains, that I should pre-
pare a kind of spiritual consolation and present it to your
Lordship, to whom, he said, it would be most acceptable.
Being unwilling to reject tUs friendly counsel, I have put
together the following fourteen chapters, after the fashitm
of an altar tablet, and have called them, "The Fourteen."*
They are to take the place of the fourteen saints whom
our superstition has invented and called, "The Defenders
against all evil."' But this is a tablet not of ulver, but of
a ^iritual sort; nor is it intended to adorn the walls of a
church, but to uplift and strengthoi a pious heart. I
trust it will stand your Lordship in good stead in youi
present condition. It a>nsists of two divisions ; the former
rontaining the images of seven evils, in the conten^>lation
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 yotu" Ix>rdship graciously to accept this
little work of mine, and to make such use of it that the
diligent reading and omtemplatioo of these "images" may
minister some small comfort.

Your Lordship's humble servant,

Mastin Luther, Doctor.

'Teiiartdeo*.

* S«e IntcoductiaD, pp. laS t

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PREFACE

The Apostle Paul, treating in Romans zv. of the consolar Rom.i5;«
tions of Christians, writes, "Whatsoever things were writ-
ten aforetime were written for our learning, that we through
patience and comfort of the scriptures might have hope."
In these words he plainly teaches that our consolations are
to be drawn from the Hcdy Scriptures. Now the Holy
Scriptures administer comfort after a twofold fashion, by
presenting to our view blesangs and evils, mostwholesomely
intermingled; as the wise Preacher saith, "In the day of Etdw.
evil be mindful of the good, and in the day of good be "'*'
mindful of the evil." For the Holy Spirit knows that a
thing has only such meaning and value for a man as he
asdgns to it in his thoughts; for what be bolds conmion
and of no value will move him but little, either to pleasure
when be obtains it, or to grief when he loses it. llierefore
He endeavors with all His might to draw us away from
thinking about things and from bdng moved by them;
and when He has effected this, then all things whatsoever
are alike to us. Now this drawing away is best accom-
plished by means of the Word, Whereby our thoughts are
turned from the thing that moves us at (he 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 <^
good things, either present or to come, and, in the day of
good, to Uie contemplation of evil things.

But let us, for our better understanding of these two
series of pictures or images, divide each of them into

B (113)

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114 The Ftmrteen of Consolation

seven parts. The first series will treat of the evils, and we
shall con^der (i) the evil within us, (2) the evil before ns, (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.*

■ In tU body of the woffc Lvtlwr phce* (6) between (j) ud (4).

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THE FIRST IMAGE

THE Evn. wriuiN cs

The 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"; and again, "Every man Pi.ii«:iii
at his best state is altogether vamty." 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 p.vea some to taste, and of
them it is written, "He bringeth down to hell, and bringeth i Sun.
vp." Therefore they say well who call our bodily suffer- **
ings the monitors of the evil within. And the Apostle,
in Hebrews xii, calls them God's fatherly chastenings, when Hd>. ii:fi
he says, "He scourgeth every son whom Ht ret^iveth."
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 Pmr.
in the heart of a child; but the rod of correction shall drive "'''
it far from him." Do not loving parents grieve more for
their smis lAen they turn out thieves and evil-doers than

(lU)

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ii6 The Foorteeo of Consolation

when they receive a wound? Nay, they themselves beat
them until the blood flows, to keep them from becoming
evil-doers.'

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 ffuth, when He points them out to
Ecdm us by means of the evil that we feel. Therefore, "In the
"'** day of evil be mindful of the good." Bdiold, 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. Agam, "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 tbis Ufe a
man's freedom from pain is always greater than bis 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 ke^s it hidden.

How furiously do those men rage against themselves, to
whom their true evil has been revealed! How they coxmt
as nothing whatever sufferings life may bring, if oi^y they
might not feel the hell within t 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 evib to bear, after the man-
Pt. s ner of certain of the saints, such as David in Psalm vi.

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

of Lutlter'a childboodr

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Tbe Eril Within Xts 117

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. Iliese
are the dread and uncertainty of a trembling c(mscience,
when faith is assailed, and a man is not sure, or doubts,
whether he have a gracious God. And this fruit is bitter 1
in proportion to the weakness of one's faith. Nay, when
rightly considered, this wealmess 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 tra^c
experiences described by the Preacher, when he refers
again and again to "vanity and vexation of spirit." How Ecd.i:i,
many of our plans come to nau^tl 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;* for such a one will of necessity be driven
about by far more and greater billows, floods, and tem-
pests, than others who labor in a like case. As it is truly
said in Psabn ciii,* "In the sea of this world there are things fi. 104:1!
creeping innumerable, both small and great beasts," that
is, an infinite number of trials. And Job, for this reason,
calls the life of man a "trial."* J<* Tt

These evils do not, indeed, cease to be evils becaxise 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

* Luthei lus putlaUu ratoence to tbe Eiectar'a hi^ nnk.

' Luthet loUom the Vulg&tc Dmnbering oi tbe Pnbns, which diSen from tbe
Hebrew (uid tbe Eoglisb and Gmnui). Ailu-uPa-Sbotbigree; but the Vulgate
(foUowinc tbe Greek venooa) counts Pi. g and lo as oae. tbui dropping bdiind tme
in tbe DumboiDg. But it divides Ps. 147 into two; w. i-ii bring counted a« Pa.
146. and TV. I3-90 aa Pa. 147: and 90 both vErnoos agree again fnna Pa. 148 to
Pa. 150.

'Jobcallait a "warfare" (militia].

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izS The Foorteen of Couolatka

them have become blunted. That?!s vrhy they move us
the more deeply when we do feel them now and then, dnce
we have not learned through familiarity to deq)ise them.
So true is It, therefore, that we feel scarce a thousandth
part of our evils, and also that we estimate them and feet
them or do not feel them, not as they are in themselves, but
only as they exist in our thoughts and feelings.*

> Lvtlwr hufc* bKfc to bb diKONiaB of tUi point In tbe Frc&c^ p. 1 13-

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CHAPTER n
THE SECOND IMAGE

THE FtrrORE EVIL, OR THE EVIL BEFOKE 0S

It will tend in no small degree to lighten any present
evU if a man turn bis mind to the evils to come. These
are so many, so diverse, and so great, that out of them has
arisen one of tfae strcmgest 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 Rom-
ans zi, "Be not hi^uninded, but fear." This evil is all i
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 i^ainst 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 a^ea, 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 pos-
sessions, our friends, and even our mind itself, that target
of all evils, and trysting-placs of sorrow and every ill!

And these evils increase in power and intensity as a man
rises to higher rank and dignity ;' 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 tmlike

* Futicolu rrfmnce to tfac Elector.

(u»)

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130 Tlie Foortaen tit Coniolatira

the sword which the tyrant Dionysius suq>eiided above
the heiid of the guest at bis table.

And if none of these evils befall us, we should count it
OUT gain, and no small comfort in the evil that does befall
us; so that we should feel constrained to say with Jeremiah,

lun. "It is of the Lord's mercies that we are not consumed."

^'" ' For when none of them befaJl us, it is because they have

been kept from us by the ri^t hand of the Most Elig^ that

compasses us about with such mighty power (as we see in

Iobi:jo Job) that Satan and all evils can but gnash their teeth in
hetpless rage. 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

iMkt Himself stand in the way, as thou^ He said, "Satan and the

"^' host of evils have desired to have thee, to sift thee as

wheat ;~but I have marked out bounds for the sea, and have

Job said. Hitherto shaft thou come, and here shall thy proud
38:10 (. waves be stayed," as He saith in Job zxzviii.

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 com-
ing. 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,

Etdus. saying, "Rememberthyend,and thou shaft never do amiss."
'^ 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
suflEering, to comfort the aflflicted, — all by a annparison
with this great and terrible, and yet so inevitable, evil of
death. This evil even the saints dreaded, and Christ sub-

i-<^ mitted to it with trembUng and bloody sweat. So that the
divine Mercy hath been nowhere more concerned to a)m-

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The Future BvU lai

fort our little faith than in the matter of this evil, as we
shall see below.'

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 sur-
passes 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." i
So unstable is our footing, and so powerful our foe, armed
with our own strength (that is, the weapons of our fiesh
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, be-
sides 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 bis De Mortalitate* touches on many of
these matters, teaches that death is to be desired as a
swift means of escape from these evils. And truly, wher-
ever 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), desirii^ to die, that so they might be
deUvered 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

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isa The Fourteeii ti CwuK^tUm

health, he is in sin, and is constantly prone to fall, yea, is
falling eveiy day, into more sins; and is thus constantly
thwarting the most loving will of his most loving Fatherl
To such a heat of indignation was St. Paul moved, in Ro-

Ram.7;ig mans vii, when after complaining that he did not the good
that he would,,but the evil that he would not, he cried out,

Kom. "O wretched man that I ami who shall deliver me fnnn
'■'*'■ the body of this death? The grace of God,"' he answers,
"through Jesus Christ."

That man loves God his Father but httle, 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 tiiat death might be the minister of hfe and righteous-
ness, of which more below.*

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CHAPTER in

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 r*. im-s
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 sirfEered
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, be foxmd him*
self 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 sconetbing very different?"
So that the proverb is true, "Man proposeth, but God dis- PmT.i«9
poseth"; 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 wonder-
ful 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." t Peur

Therefore, even if there were no books or tracts, yet our ^''
<1S3)

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134 l^c Fourteen of Consolattoo

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 zxxii,

Deut. "The Lord kept him as the apple of His eye, and led him

''■ "* ■ about, and bore him on His shoulders, "•

P*- 143:5 Hence arose those exhortations in the Psalter : "I remem-
ber the days of old; I meditate on all Thy works; I muse on

p». 77:11 the work of Thy hands." "Surely I will remember Thy

Pa. iig:si wondcrs of old." Again, "I remembered Thy judgments
of old, O Lord, and have comforted myself," These ex-
hortations 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 with-
out our aid, will not forsake us in our smaller need, even
though He seem to be forsaking us. As He saith in Isaiah,

Ihu u:j "For a small moment have I forsaken thee; but with great
mercies will I gather thee."

Moreover, who had the care of us so many a ni^t, 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 good-
ness, 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

' From the VulfUe.

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The Past Evil 135

His care for tis (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 leain how vain and powerless a thing is any care
of ours. How little, indeed, do we or can we do for our-
selves, 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?'

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 Pi-i43:si
His works, 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 xzvii, "Because pi- *i-s
they regard not the works of the Lord, nor the operations
of His hand, He shall destroy them, and not build them up."
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.

^ Luthrr n ptllbftbly *htnHng td hbMFIk tm jitiri^rtf*^ V

DMT Ueedlng to deatli fnn m ' '
H*rtln Lathci, I, 44-

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CHAPTER IV

THE FOURTH IMAGE

THE INFERNAL EVIL, OR THE EVIL BENEATH US

HiTHEBTO we have seen, in all the evib 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 sur-
rounded 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 op-
pressed by any present evil, it is only to remind us of some
great g^ 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
ao<Hi 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 I 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 sinnos above all the Galileans,

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Tbe Infeniil EtO 137

because they suffered these things? I teU you, Nay: but,
except ye npent, ye shall all likewise perish. Chr those
aghteen, upon whom the tower in Siloam fell, and slew
them, thmk ye that they w^e sinners above all men that
dwelt in Jerusalem? I tell you. Nay: but, «tcept ye
repent, ye shall all likewise perish." For we need not ex-
pect 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 Kom. lA
to every man according to his deeds, be turned for our sake
into injustice and a lie, unless we hasten to make satisfac-
tion by at least bearing our trifling evil with patience.'

And how many thousands are there in hell and ever-
lasting damnation, who have not committed the thousandth
part of our sins! How many virgins, youths, and those
whom we call iimocents, are therel How many monks,
priests, and married pairs I 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 wh<mi it is found. Do we not then
see here the inestimable mercy of God, Who hath not con-
demned us, though we have so many times deserved con-
demnation? 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! Pi.s*»
That we take no thought of these benefits of God, or but
lightly esteem them, that is ingratitude, and the harden-
ing of our unbelieving heart.

Moreover, we must include here the many infideb, Gen-
tiles, 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 anned far less

* Luther no lim|«i bdd tUi view of "Mtbhctioo" In 1535. Sea aln pp. 150

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laS The Fourteen of Consolation

than we. For this mirror also does Christ set before us,
Uatt. when He says in Matthew zi: "Woe unto thee, Gioraanl
"'" ' woe unto thee, Bethsaidal for if the mi^ty 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 dtme 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." 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
Job 6:3 have deserved, and which Job compares to the sea, and to
the sand by the seashore.

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THE HFTH IMAGE

THE EVIL ON OUK LEFT HAND

Hese 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, bdng prevented by the providence of God. Indeed,
the higho: one's station and the wider <me's sway,* 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 i^ed not
wonder if we be touched now and then by one of these
evils.

Again, let us consid^ the evils which these men them-
selves endure; not that we may exult over them, but that
we may feel pity for them. For th^', too, are exposed to all
these same evils, in common with ourselves; as may be
seen in the preceding im^es. Only, they are in a worse
pli^t than we, because they stand outside our fellowship,*
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 he^ curses on their
heilds, it could wish them no worse things. If we rightly

* iMtber b thinkliic bne tpcd&oJIy of the Elector.

' a ot winU. See not cfatpUr.

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I30 The Fonrtmn of ConsoIatiMi

consider tliis, 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 wrely trouble a pious Christian heart as to make
its own troubles seem delights beside them. Thus St.

PUL 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 Oirist Jesus:
Who, being in the form of God, took upon Him the form
of a servant, etc." 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 for-
getting 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,

Lnke the salnts are wont to pray for wicked men, even their
" ' enemies, 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

a Peter of Lot, that he "dwelt among them who from day to day
'■* vexed the just soul with unjust works."

You see, then, how deep an abyss of evils is here dis-
covered, 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

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The EtQ od tiie Left Hand 131

not scken at the spectacle of those miserable fonns lying
at our church doors and in our streets, their faces dis-
puted, and all their members hideously consumed with
putrifying sores; so that the mind is horror-struck at the
thougjit and the senses recoil from the sight 1 And what
does God intend, through these lamentable ^>ecimens 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 puiple and gold, and tie among lilies and
roses, as a very child of paradise! Yet how many sitmers
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 iMiah
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." This also, in Deuteronomy
xxviii, applies to them : "The Lord shall give thee a trem- Dmt. iS:
bling 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."
In a word, if one regarded all the evils of the wicked in
the right spirit, whether they he 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, be Et-atit
filled with an hearty desire to die for them, if it might be, ^"^'^

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133 The FoartMn of Cotuolati(»i

and to be blotted out of the book of life, as it is written in
Romans iz, 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 othos,
and forgetiul of our own, nay, rather covetous of evils of
our own.

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CHAPTER VI

THE SIXTH IMAGE

THE EVIL ON OUR RIGHT HAND

On out right hand are our friends, in the contemplatioa
of whose evils out own will grow light, as St. Peter teaches,
I. Peter v, "Resist the devil, steadfast in the faith, knowing i Pet. 59
that the same afflictions are accomplished in your brethren
that are in the world." 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 toimeots lU the Saints endured,

That they mi^t wia the mutyr's pahnl

From such words and hymns of the Church we learn that
the feasts of the saints, tJieir 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 imless this be the manner
of our observance, it is impossible that the worship of saints
should be &ee 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. Heb. i«:
And ye have forgotten the exhortation which speaketb *"'
vxLto 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 scourg-
eth every son whom He recdveth. If ye endure chastening,

(U»

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134 The Fourteen of Cossolatum

God dealeth with you as with sonsi for what son is he whom
the father chasteneth not? But if ye be without chastise-
ment, 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; never-
theless afterward it yieldeth the peaceable fruit of right-
eousness unto them which are exercised thereby." 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 Godl 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 suffer-
ings! 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 be-
p». 8o;s yond his strength. As it is written in Psalm Ixxix, "Thou
shalt feed us with the bread of tears, and give us for our
I Cor. lo: drink tears in measure";' and as Paul says, "God is faith-
" ful, 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." Where there is,
therefore, a greater evil, there is also more of divine help,
and an easier way to escape; so that the unequal distribu-
tion of sufferings appears to be greater than it actually is.
Does not the example of St, John Baptist, whom we com-
memorate on this day' as beheaded by Herod, shame and

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The Eril oa tiie Right Band 135

amaze us all ! — that so great a man, than whom there was
none greater bora of woman, the special friend of the m&u. h
Bridegroom, the forerunner of Christ, and more than all jj^y^^
the prophets, should have been put to death, not Indeed mul h
aft^ a public trial, nor on a feigned chaise (as it was with "
Christ), nor yet for the sake of the people; but in a dimgeon, um.
and for the sake of a dancing-girl, daughter of an adulter- '*^~"
ess! This one Sdint'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 1 Pet.
are unwilling to endure any suffering, when such a man en- *''*
dured so shamefxil a death, and so undeserved, and his body,
after death, was given up to the insults of his enemies!
"Behold," He saith in Jeremiah, "behold, they whose J«r. 49:11
ju(^;ment was not to drink of the cup have assuredly
drunken: and art thou he that shall altogether go un-
punished? thou shalt not go unpunished, but thou shalt
surely drink of it."

Therefore, that hermit, who was used to fall ill every
year, did well to weep and lament, when for one whole
year he foimd 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 om sufferings are as nothing, when
we consider the nails, dtmgeons, 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.

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' X36 The Foarteea of Consolatiim

But DOW some will say, "Tbis 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 com-
pared 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 stu|Hd
saying. If you suffer because of your sins, then you ought
to rejoice that your sins are being purged away. And, be-
sides, 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 ri^t-
Luke eousness and holiness. Go, and do thou likewise. For you
'*^' can suffer nothing except it be either on account of your
sins or on accoimt 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
r^t hand. For the confession of sins, because it is the
tnith,' justifies and sanctifies, and so, in the very mmnent
of tbis confesdon, 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 confesaon 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 com-
pared with the confession of the sunts. 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.*

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CHAPTER Vn

THE SEVENTH IMAGE

THE SUPERNAL EVIL, OR THE EVIL ABOVE US

FiNAiXY, let US lift up our hearts, and ascend with the Saog of
Bride into the mountain of myrrh. 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.' His memory is ccnnmeiided to the Bride,
when it is said, "Set Me as a seal upon thine heart, as a soog of
seal upon thine arm." The blood of this Lamb, a^ed g^al*
upon the threshold, wards off the destroying angel. By 13
Him is the Bride praised, because "the hair of her head is as sov of
the king's purple"; that is, her meditation ^ows red with s*"- '■*
the remembrance of the Passion of Christ. Ihis is that ^^ ,j.
tree which M(»es was commanded to cast into the waters n ff.
of Marah (that is, the bitterness of suffering), and they were
made sweet There is nothing that this Passion cannot
sweeten, not even death itself; as the Bride saith, "His Sonctrf
lips are lilies, drc^ping sweet-smelling myrrh." What **•*■'»
lesembtance is there between lips and lilies, since lips are
red and lilies white? But she says this in a mystery, sig-
nifying 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 dn^ precious and chos^i
myrrh, that is, the bitterness of death. These most pure
lips and sweet have power to make the bitterest death sweet
and fair and bri^t and dear, — death that, like predcus
myrrh, removes at once all of sin's corruption.

■ Tfab Meiiu to i«I« to the wTlten o[ the Holj Scdptmci.
(137)

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138 The Fourteea of Coasolatkm

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 con-
tact 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!'
Even as He saith of this same baptism of His Passion,

Luke in Luke xii, "I have a baptism to be baptised with; and how
"'■^ am I straitened until it be accompUshed !" Behold, how
He is straitened, how He pants and thirsts, to sanctify
suffering and death, and make them things to be loved I
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

Num. of a Christian is henceforth to be regarded as the brazen
"'■^ serpent of Moses, which indeed hath in all things the ap-
pearance of a serpent, yet is quite without life, without
motion, without venom, without sting. Even so the

Wsdom righteous seem, in the sight of the imwise, to die; but they
^''' ^ are in peace. We resemble them that die, nor is the out-

* A Tttatott to the threefold baptimi, commonly accepted, vii., (i) f I u in i n i s .
(3) flam toil, (i) Banguinii; that U, (i) the Sunment o( bwtism, (1)
the baptism of the Sturit, or lepentanoe, (3) the baptism of blood, or martyrdom.
Cf. PR£>, XIX, 414.

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The Sttpenul Brfl 139

ward 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 reaJity

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 Jdba 8.51

saying he shall never see death." 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 shin- P». i»:ii

etb as the day ; 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 unbeUeving they are not.

Therefore, if you kiss, caress, and embrace, as most sweet
relics,' 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 sprin-
kled and blessed with His most holy blood, yea, embraced
with willing heart, and great constraining love?* 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 resur-

' PndericI: tbe Wise wm ft phot coIIectOT of rdica. having 5005 of tbent in the
Cutic Church &t WitUnberg. Thty hod lomething to do with Lather's choice of
Oct<rf>er 31st as tbe date of the postini of tbe XCV Theses. See Introductloii to
tbe Thteea, p. 16 of this volume, note i.

■ Cf. Letter to Georse Lcdfler, 15 April, 1516. See M. A. Coun. The
LetteiB of M. Luther, p. 7.

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t4o The Foorteen of Consolatioa

rectioQ. Could we see this, then doubtless that precious
mjnrh, dropping from Christ's lips, and commended by
Wa words, would grow most sweet and pleasant unto us,
even as the beauty and fragrance of lilies. Thus saith also

I p«t 4:1 Sl Peter, I. Peter iv, "Forasmuch as Christ hath suffered
for us in the flesh, arm yourselves likewise with the same

■cb. ta;] mind." And St. Paul, Hebrews zii, "Consider I£m that
endured such contradiction of sinners against Himself, lest
ye be wearied and faint in your minds."

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 »gn and arms of Christ' 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 ajffections of our mind.

* L e.. The rim d the oom.

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PART n

Tte second part also consists of seven images, answer-
ing to the first; the first representing the internal blessing,
the second the future bles^g, the third the past blessing,
the fourth the infernal blesdng, the fifth the blessing <m
the left hand, the ^zth the blessing on the right hand, and
the seventh the supernal blessing.

CHAPTER I

THE FIRST IMAGE

THE BLESSING WITHIN US

Who can recoimt only those blessings which every (Hie
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 fplendid 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, E s ist umb ein bose stund
z u t h u n , and, Ein gutt stund ist eyner
posen werdt.* What shall be said of us, who have
seen so many good hours, yet are not willing to mdure evfl
for a single hourl We see, therefore, how many blessings

* A( nocb u, *^e ue fat fot ■ bid hov," tDd, "A ■Odd hour b worth ■ bad hoat."

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143 The Fourteen ci Consolation

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
e^>ecially who aie too frail to bear the evil. For as I
said before,* when He grants fewer bodily gifts and pos-
sessions, He gives greater mental gifts; so that all things
may be equal, and He the just Judge of all. For a cheer-
ful mind is a greater comfort than much riches. Moreover,
to some He grants ofEspring, 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 con-
duct themselves imder some small evU.

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 Uiese gifts
on some men. He does not therefore prefer them to others,
since on these again He confers greater peace and cheer-
fulness of mind. In all these things we should gratefully
mark the boimtiful hand of God, and take comfort in our
infiimity. For we should feel no surprise if among so many
and great blessings there be some intermingling of bitter-
ness; 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 en-
joying only good things without a tempering of evil, be-
cause of the too great abundance of good things, ^\llence
has arisen also this proverb, "It needs sturdy bones to bear

^ See p. 134.

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The Blessing Wittiin Us 143

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 aU things must needs be tempered and
sanctified with the relics of the ctoss, lest they decay;
even as the meat must be seasoned with salt, that it may
not breed wonns. 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 Bookof Wisdom says of God, "He* reacheth from end to Wud.8:i
end mightily, and ordereth all things sweetly." And if
we examine these blessings, the truth of Moses' words,
in Deuteronomy xzxii, will become plain, "He bore him Dml
on His shoulders, He led him about, and kept him as the ^'''^
q)pte of His eye." 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"; and again, Ps. as
"The earth is fuU of His praise"; and in Psahn ciii, "The "t^^!^*
earth is full of Thy riches" ; "Thou, Lord, hast made me glad Ps- 91-4
through TTiy work," Hence we sing every day in the Mass;*
"Heaven and earth are full of Thy glory." Why do we Im- a j
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,* that a man's evils are only so great as he in
bis thoughts acknowledges them to be, so it is also with

' In ltd* putt* "Wlidoin" U tbe nibject.
>In IbeSinctui.
■ S«c p. I it.

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144 "^f^ Foorteen of CoDSolation

the blessiiigs. Though they aowd upon us from every
ade, yet they are only so great as we acknowledge them to

Cat. i:^! be. For all things that God made are very good, but th^
are not acknowledged as very good by all. Such were they

pi.io6;]4 of whom it is said in Psalm Izxvil,' "They despised the
pleasant land."

The most beautiful and instructive example of this
image is furnished by Job, who when he had lost all said.

Job t-M "Shall we receive good at the hand of God, and shall we
not receive evil?" 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

Job *9 him, "Dost thou still retain thine integrity? curse God,
and die." As who should say, "It is plain that he is not
God who is thus forsaking thee. Why, then, dost thou
trust in bim, and not rather, renouncing him, and thus
cursing him, acknowledge thyself a mortal man, for niiom
naught remains after this life?" lliese things and the like
are suggested to each cme of us by fais wife (i. e., his carnal

uubiS: mind*) in time of temptation; for the carnal mind' savoretli
** not the things that be of God.

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

^ zliv, "The king's daughter is all glorious within ; her cloth-
ing is of wrought gold." For, as we sfud concerning the
evil of the first image,' that no evil in a man can be so great
as to be the worst of the evils within him; so too the great-
est of the blessings which are in the Christian, he himself is
miable to see. Could he perceive it, he would forthwith

Lake be in heaven; ^nce the kingdom of heaven, as Christ says,

*''" is within us. 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 thdr

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The Blesaiiig Within Us 145

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 merci-
fully keeps them bidden, tmtil they have reached thdr
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 bles^gs 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. AU these are the evidence of that infinite
and incomparable bles^g 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,^ and by many
others.

>Tbe ConfeiBioDB of Si. ADguitine, Book DC. dupUt e.

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THE SECOND IMAGE

THE FUTURE BLESSING, OR THE BLESSING BEFORE US

Those who are not Christians will find small comfort,
smid 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 de-
ceived. Even as Christ teaches concerning the man in the
M Gospel, Luke xii, who ssud to his soul, "I will pull down my
*:>&>■ bams, and build greater; and will say to my soul, Sotd,
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 vhose shall those things be which thou hast pro-
vided? So is he that layeth up treasure for himself, and is
not rich toward God."

Nevotheless, God has not so utterly forsaken the sons
of men that He will not grant them some measure of com-
fort in this hope of the passing of evil and the coming of
good things. Though they are imcertain of the future, yet
they hope with certain hope, and hereby they are mean-
while buoyed up, lest falling into the further evil of despair,
they should break down under their present evil, and do
some worse thing.' Hence, even this sort of hc^ is the
gift of God; not that He would have them lean on it, but

' Lotbn U pnbaUy >htnMwg of the lia of ffitfHt

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The Future Bles^ng 147

that He would turn their attention to that firm hope,
which is in Him alone. For He is so long-sufiering that He
leadeth them to rq>entance, as it is said in Romans ii, and Kom. 1:4
suffers none to be straightway deceived by this deceitful
hope, if haply they may "return to the heart,"' and come l«. 46*
to the true hope.

But Christians have, beside this twofold blessing,* the
very greatest future blessings certainly awaiting them;
yet only throu^ 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 con-
cern, but rather this, that their own particular blessing
should increase, which is the truth as it is in Christ, m
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 Pi. 116:15
in the sight of the Lord is the death of His saints"; and
again, "I will lay me down in peace and sleep"; and, t*.4A
"lliough the righteous be prevented with death, yet shall vm.a^
he be at rest." But to the ungodly death is the beginning
of evils; as it is said, "The death of the wicked is very evil," Pi.j4:»i
and, "Evil shall catch the unjust man unto destruction."' Pb.i4o:ii
Even so Lazarus, who received his evil things in his lifetime, Lu^
is comforted, while the rich glutton is tormented, because '*■'*
he received his good things here. 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. Where-
fore Paul says, "To me to live is Christ, and to die is gain," PUt i:it
and, in Romans ziv, "Whether we hve, we live unto the Rom.
Lord; and whether we die, we die unto the Lord; whether '*

* From the Vulgate (Douay Veraoo).

* Nundy, tbe bope in the punng of evfl and the cMning of sood thingi. Sm

' Tbe two last paMage* i«ad thus b tbe Vuliate.

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14S The Fourteen of Consolatloa

we live therefore, or die, we are the Lord's." 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 xzii. saith,
F*- i3-4 "Though I walk through the valley of the shadow of death,
I will fear no evil, for Thou art with me." If this gain of
death move us but Uttle, 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 cot 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 imless Christ had obtained this
for us, what bad He done that was worthy of the great
price He paid, namely, His own self P It is indeed a divine
work that He wrou^t, and none need wonder, therefore,

Col lyi that He made the evil of death to be something that Is very
good.

Death, then, to believers is already dead, and hath noth-
ing terrible behind its grinning mask. Like unto a slain
serpent, it hath indeed its former terrifying appearance,
but it is only the f^pearance; in truth it is a de^ evil, and

Mn. " harmless enough. Nay, as God commanded Moses to lift
'*^ *■ up a serpent of brass, at sight of which the living serpents
perished, even so our death dies in the believing contempla-
tion of the death of Christ, and now hath but the outward
appearance of death. With such fine similitudes the mercy
<A God prefigures to us, in our infirmity, this truth, that
thou^ death ^ould not be taken away, He yet has reduced

*^*^^ its power to a mere shadow. For this reason it is called
4:13 a. in the Scriptures a "sleep" rather than death.

The other blessing of death is this, that it not only con-
cludes the pains and evils of this life, but (which is more
excellent) niakes an end of sins and vices. And this raiders
death far more desirable to believing souls, as I have

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Tbe Future BlessiDg 149

said above,* than the fonuer blessii^; ance 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, be-
setting 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 t^en away, and was VM.
beloved of Him: so that living among sinners he was trans- *'-^^^
lated. Yea, speedily was he taken away, lest that wick-
edness should alter his tmd^istanding, 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, fidfilled
a long time; for his soul pleased the Lord: therefore hasted
He to take him away from the wicked."

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 an, 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 hitn. For
to this end are we taught to pray, "Thy will be done," ifaturic
because we cannot do it of ourselves, dnce through fear of
death we love death and sin rather than life and righteous-
ness. 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 otda to show
us that death should bring us no evil, but every blessing.

* SW pL M*.

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ISO The Fotuteen of Coiuolation

since it was imposed in paradise, as a penance and satis-
Wbd. faction.* For it is true that, through the envy of the
*■'* devil, death altered into the world; but it is of the Lord's
surpassii^ goodness that, after having thus entered in,
it is not permitted to harm us very much, but is taken cap-
tive from the very beginning, and set to be the punishment
and death of sin.

Gen. a:i7 This He signified when, after having in His command-
ment foretold the death of Adam, He did not afterward hold
His peace, but imposed death anew, and tempered the
severity of His coimnandment, nay. He did not so much as

Geo. 3:10 mention death with a sii^le syllable, but said only, "Dust
thou art, and unto dust shalt thou return"; 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,
Pt. so'-s "Wrath is in His indignation; and life in His good will."*
Thus He seemed to say that, unless death had been neces-
sary to the abolishing of sin, He would ^ot have been willing
to know it nor to name it, much less to impose it. And so,
against san, 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,*

By his own ut the uti$t peiiaheth.

Even so sin is destroyed by its own fruit, and is slain by
the death which it brought forth;* as a viper is slain by its
own offering. This is a brave spectacle, to see bow death
is destroyed, not by another's work, but by its own; is
stabbed with its own weapon, and, like Goliath, is be-
I Sun. headed with its own sword. For Goliath also was a type
''^' of sin, a giant terrible to all save the young lad Davkl,

» Cf. p. iJT. note.
t-Tbaa the VatgUe.
■Ovid, Ats ami
•a. Tce»tl»e on

t . . I. 6s«.
B«pti*m.

.bove.

P.M.

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The Future Blesring igi

. — that is Christ, — who ^ngle-handed lud him low, and
having cut off his head with his own sword, said afterward
that there was no better swotd than the sword of Goliath >
(I. Samuel zxi.}.

Therefore, if we meditate on these joys of the power M
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 comel

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(RAFTER in

THE THIRD IMAGE

THE PAST BLESSING, OR THE BLESSING BEHIND DS

The consideration of this image is not difficult, in view
of its counteipart, of the past evils;' we would, however,
aid him who undertakes it. Here St. Augustine shows him-
self an excellent master, in his Confessions, in which he
^ves a beautiful reheatsal of the benefits of God toward
him from his mother's womb.* The same is done in that
fine Psalm czzzviii, 'Xord, Thou hast searched me,"
where the Psalmist, marveli^ among other things at the
h. goodness of God toward him, says, "Hiou understandest
t»:i ff. my thoughts afar off, Thou compassest my path and my
lying down." Which b as though he said, Whatever I
have thought or done, whatever I shall achieve and pos-
sess, I see now that it is not the result of my industry, but
was ordered loiig ago by Thy care. "And there is no
speech in my tongue."* Where is it thai? In Thy power.

We learn this from our own eiperience. For if we reflect
on our past life, is it not a wond^ that we thought, desired,
did and said that which we were not able to foresee?
How far different our couise 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
7;i6 Wisdtnn vii, "In His hands are both we and our words";

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The Past Blesung 153

and by Paul, "Who worketh all in all." Ought not we, i cm.
insensate and hatd of heart, to bang our heads in shame, *'*
when we learn from our own operience how our Lord bath
cared for us unto this hour, and given us every blessing?
And yet we cannot commit our care to Him in a small pres-
ent evil, and act as if He had forsaken us, or ever could
forsake usi Not so the Psalmist, in Fsabn zxxiz, "I am P«.4a:iT
poor and needy; yet the Lord thinketh on me." C^ 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?"> But we divide the kingdom with
God; to Him we grant (and even that but grudpngly)
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 our-
selves in our own hands.

But if our wisdom and fore^ght 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 czxzviii, and look in upon ourselves. "Mysubstance Pi.i3o:is
was not bid 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 illustra-
tion how God hath always been caring for us without our
helpl 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

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154 The Fourteen at Consolatioa

had as yet no consciousness of our life, and when we
should neither know nor remembet 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 bom, so far as our knowledge of them is concerned.

Hius we see how the divine mercies and consolations '
bear us up, without our doing. And still we doubt, or
even de^air, that He is caring for us to^y. If this ex-
perience does not instruct and move one, I know not what
will. For we have it brought home to us ^ain 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
I Pet. j:? of God. Thus St Peter says, "Casting all your care upon
Pi. 37:5 Hun, because He careth for you." And Psalm xxxvi, "Cast
Pi. ss:ii thy burden upon the Lord, and He will sustain thee." And
St. Augustine, in the Confessions,^ addresses his soul on
this wise: "Why dost thou stand upon thyself, and dost
not stand? Ca^t thyself on Him; for He will not with-
draw His hand and let thee fall." Again, we read in
I PeL I, Peter iv, "Wherefore let them that suffer according to
*'^ the will of God, commit the keeping of their souls to Wm in
well doing, as unto a faithful Creator."

O could a man attain unto such a knowledge of bis
God, bow safely, how quietly, how joyfully, would he farel
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. Tlie word of Peter stands firm,
t Pet. s-7 "He careth for you." What sweeter sound than this word
can we hear I 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

> Book vm, cbep. d.

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The Past Bles^ng 155

God, and, besides, to make oui life a life of sorrow and labor,
troubled with many fears and cares and much unresti
And all to no avail; for we accomplish nothing good there-
by, but, as the Preacher saith, it is vanity of vanities, Ecd.
and vexation of spirit. 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 ^irit, so that he concludes it is a
gilt of God that a man may eat and drink and Uve joyfully ^^,.
with his wife, i. e., when he passes his days without anxiety, g'7, g
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/ and from
the contemplation of one's past life.

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CHAPTER IV

THE FOURTH IMAGE

THE INFERNAL BLESSING, OR THE BLESSING BENEATH US

Thits tax we have con^dered the blessings which are
OUTS, and aie found within ourselves; let us now turo to
those blessings that are without us, and are found in
others. The first of these is found in those who are be-
neath us, that is, the dead and damned. Do you wonder
what kind of blessing can be discovo^ in the dead and
damned? But the power of the divine goodness is every-
where 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.* 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 magnifi-
cent 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
b*. goodness of God toward us; according to Isaiah Ixv: "Be-
**■"" "■ hold, 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

•

* Sw pp. itA B.
(M)

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The Infenul Bleiuiiig 157

SOTTOW of heart; and shall howl for v^^tion of spirit.
And ye shall leave your name for a curse unto my chosen."
In short, as I have said,* the examples of those who die in
their sins and are damned are profitable unto us for admoni-
tion and instructioQ, as St. Gregory also observes in his
Dialogues;* so that

Happy Bie they iriio caution gun
From that vriiidi caused another's paio.

This blessing, indeed, affects xa but little, because it is
so common and well known; nevertheless, it is to be ranked
among the very highest blessings, and is coimted of no
slight value by those who have an tmderstanding 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 oidy 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 presnved 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 wi<^ed,
in body and soul; for in all this His high, unspeakable
justice shines forth. And so even heU, no less than
heaven, is full of God and the highest good. For the jus-
tice of God is God Himself; and God is tbe highest good.
Therefore, even as His mercy, so must His justice or judg-

«ltba teRiblacadal the wUed.

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158 The Fourteen of Consolation

ment be loved, praised, and glorified above all things. In

Pi. 58;io this sense David says, "The righteous shall rejoice when he
seeth the vengeance; he shall wash his feet in the blood of
the wicked." It was for this reason that the Lord forbade

I Sam. Samuel to mourn any longer for Saul (I. Samuel xvi),
'*'' saying, "How long wilt thou moum for Saul, seeing I have
rejected him from reigning over Israel?" 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

Ps- 68:51 Psalter, — that the Lord is the judge of the widow, and a
t40'i3 father of the fatherless; that He will maintain the cause
of the afflicted, and the right of the poor; that His enemies
i^all be confounded, and the ungodly shall perish; and
many similar sayings. Should any one be inclined, in
foohsh pity, to f^ compassion for that bloody generation,
that kilieth 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

a Smb. he would condoue, and will hear the word, "Thou lovest
"■* thine enemies, and hatest thy friends." For thus Joab
said unto David, when he grieved too sorely over his im-
pious 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 pun-
ishes 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, ^ning forUi 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 bodyl 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,

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The Infernal Blessing 159

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 ene- 1
mies, and hatest thy friends." Therefore, as you ou^t
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 accoimt of the evils themselves, but on ac-
count of the supreme goodness of the justice of God our
Avenger.

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CHAPTER V
THE FIFTH IMAGE

THE BLESSING ON OUR LEFT HAND

Heke 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 otha 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

P»- li-i t. thereby; as we read in Psahn hmi, "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

Pfc«:i» the wicked"; and again, "Behold, these are the imgodly,
who prosper in the world; they increase in riches." And

Jcf. u:t 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? Where-
fore are all they happy that deal very treacherously?"
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

Pi. jyi said in that same Psalm Ixzii. If He is so good to the
wicked, how good will He not be to the good? 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 jret to come, and that

F>. ir*i they may say, with the same Psahnist, "But it is good for
me to draw near to God; I have put my trust in the Lord
God." Which is as though he said. Even though I suffer

(160)

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TbB Blesdng on the Left Hand i6i

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
Mesungs which are not seen, and to despise the evils which
we suffer. Even as Christ, in Mattkew vi, bids us behold
the fowk of the air and the lilies of the field, saying,
"Wherefore if God so clothe the grass, which to-day is, um.
and to-morrow is cast into the oven, shall He not much *'** ""
more clothe you, O ye of little faith?" 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 Rmd. S:iI
good unto His saints.

The other blessing, which is more marvelous, is this,
that the evils of our adversaries become bles^ngs 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.* For, "Blessed is the man Ju- i-.t*
that eadureth temptation, for when he is tried, be shall
receive the crown of life." 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 xmgodly works it
indtee, provokes, and entices us faxun the way of God to its
own way. As we read in Genets vi, "The sons of God saw G«n.6:i,j
the daughters of men, that they were fair, and they were
made flesh." And in Numbers xxv, "The people of Israel Nam.
began to commit whoredom with the daughters of Moab." '*■' ''
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 H. Peter ii., because he suffered many » p«l i*

CDOfK p. 117, not*.

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i63 The Foorteen of Consolatioii

things because of the evil example of the people of Sodom,
so that he made progress thereby in his righteousness. It
must needs be that these offences come, which furnish us an
occasion for conflict and for victory; but woe unto the worid
because of offences! But if God procures us such great
blessings in the sins of others, ^ould 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 dde of its evils; namely, its adversities. For,
when it is unable to swallow us up with its allurements,
and through its offences to ma^e us one with itself, it en-
deavors 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 throu^
the torment of its pains. This b indeed that fabled mon-
ster, Cbimsra,' with the head of a maiden, seductive,
the body of a lion, cruet, and the taU of a serpent, deadly.
For the end of the world, both of its pleasures and its
tyioDRy, is poison and death everlasting. Hence, even as
God grants us to find our bles^gs in the ^ns <tf the world,
so also its persecutions, that they may not remain fruitless
and in vain, are appointed imto 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 Sl
Agatha,* 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 soui 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

* LMfaci here unite* the mjrtlidasicsl figuRs of chlmcn ind tlien.

* An Italiu uint wboac feitival is obaerved oo February 5th, whoac «onUp
BouriilM* opedBlly fn South Itkly tai Sicily, tad iriuK hiitorioil e '

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The Blessing on the Left Hand 163

well beaten on the threshing-floor, is not gathered into
the bam."

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 t(^ether 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 i Pet.
he that will harm you, if ye be followers of that which is ''^
good?" And Psalm Izxxviii, "The enemy shall not exact r*. Sg^M
upon him; nor the son of wickedness a£3ict him." How is it
that he shall not harm us, seeing that oftentimes he even Rom.
kills us? Because, forsooth, in harming us he is working us ^
the very greatest gain. 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 good-
ness of God.

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CHAPTER VI

THE SIXTH IMAGE

THE BLESSING ON OCR RIGHT HAND

Tms 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 tfie flesh (to which they would appear to
belong rather under the corresponding image of evils),>
but with the eyes of the spirit Nevertheless, we must
not disregard even those bles^gs of thdrs which may be
seen, but rather learn from them how God would comfort
us. For even the Psalmist did not venture, in Psalm Izxii,
to condemn all those who amass riches in this world, but

pb- t]:i5 said, "If I say, I will speak thus; behold, I should offend
against the generation of Thy children." 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
I "nm. whom there are many such. Paul also instructs Timothy
'"' to charge them that are rich in this world, that they be
not high minded; but he does not forbid them to be rich.
And Abraham, Isaac, and Jacob were rich men, as the

Dui. Scriptures record. Daniel, also, and his companions were

'^ '■ raised to honor even in Babylon. Moreover many of the

kings of Judah were saintly men. It is with regard to such

ft- 73:15 persons that the Psalmist says, "If I say, I will speak thus;
b^old, I should offend against the generation of Thy
children." God gives, even to His people, an abundance
of these blessii^, for their own comfort, and the comfort
of others. Still, these things are not their pr(^>er blessings,

> See pp. 13] IF.

064)

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The Blessiiig on flu Right Hand 165

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 cmmnunion 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
hia blessings, and that his evil is also theirsi For this is
the sweet and pleasant picture which the Apostle Paul
depicts, in Galatians vi, "Bear ye one another's burdens, cd. 6:*
and so fulfil the law of Christ." Is it not a blessing to be in
such a company in which, "whether one member suffer, all t Cor.
the members suffer with it; or one member be honored, "'**
all the members rejoice with it"? as it is said in I. Corin-
thians vi.^ Hierefore, when I suffer, I suffer not alone, but
Qirist and all Christians suffer with me; as He saith, "He z«a. aJ
that toucheth you, toucheth the apple of My eye." 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
[deads for me. In short, such care have tiLemembersone
for another, that the comely parts cover, serve, and honor
the uncomely; as it is beautifully set forth in I. Corin- t Oar.
thians vi.* And so I can truly glory in the blessings of ""* "'
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 abun-
dance 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 bis
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,

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i66 The Fourteen of ConsolaUon

even by Christ Himself. So great a thing is the com-
munion of saints, and the Church of Christ.'

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 im-
patient? Is it your strength? Nay: it is the communion
of saints. Otherwise you could not bear even a venial
sin,* 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* 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, for-
sooth, 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.*
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, b done unto Him. If a man partake

' For tbe vaiioiu iaterpicutions of the "commanion ot uint>" unong medieval
thcolosiuis, see Reinh. Seebuo, Lehrbuch der DogmeDBescbicbte,
lit ed., vol. ii, p. 117, note. Luther, intbe Sermon von dem hoch-
wUrdigen Sacmment del heUfgen wihren LeichnBmi
C h r i s t i (ijiq). itill accepts the phnu u meaiuiig the putic^iatiaD in the
SuiFunent, and through it Che putidpatioa in "the q>iritu>l poEK^nons of Christ
and Hii sainti." In oui treatiae, it is taken as (he definition of tile " the holy
Catholic Church," in the sense of s oommuDion with the saJnts. InThe Papacy
a I Rome (later in the some ycoi), it iKComea the c<Humunion or community (con-

claasical pasuge in the Large Catechism (1519); "i
iemeinichaft, sondera Gemeine."
■Sec A Diicusiion of Confession, above, p. BB.

* Changed to "Christian" is the CMecbimt (i5ip)> although the Latin ti
iticKu retain catholicam.

* The Apostle does not say, "one cup."

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The BlesBing on die Ri^t Hand 167

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 br^?

When we, therefore, feel pain, when we siiffer, when we
die, let us turn hither our eyes,' 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 aU. Therefore, we can
with truth apply to ourselves the words of Elisba, which
he spake to his timid servant, "Fear not: for they that be » Kingt
withusaremorethanthey 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 fuU of
horses and chariots of fire round about Ehsha." Tliis 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, "Moimtains F>. 115'.*
are round about it: so the Lord is round about His people
from henceforth now and for ever."'

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CHAPTER Vn

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

Kom. 6.g of cvils.* Here there is nothing at all of evil; for "Christ,
being risen from the dead, dieth no more; death hath no

h>. 31:0 more dominion over him." Here is that furnace of love

iw. 9^6 and fire of God in Zion; as Isaiah saith. For Christ is not
only bom unto us, but He is also given unto us. There-
fore, His resurrection, and all that He wrought by it, are

Rom. S:ji mine, and, as the Apostle exults in exuberant joy, "how bath*
He not a^, 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 be-
stowed on us everlasting glory. These are such inesti-
mably precious blessings that the mind of man dare acanx
believe that they have become ours; as it was with Jacob,

cen. 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

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Tlw Supenul Bleuiiig 169

Joseph had sent. So difficult, indeed, would it be for us to
believe that in Christ such great blessings have been con-
ferred 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 dis- Acts 1:3
cq>les* in divers appearan<%s. Such are our "Joseph's
wagons." This is indeed a most goodly "w^on," that
He is made imto us of God righteousness, and sanctifica- iCar.i:jo
tion, and redemption, and wisdom; as the Apostle saith in
I. Corinthians i. For, I am a sinner; yet am I drawn in
Hia righteousness, which is given me. I am unclean; but
Hia holiness is my sanctification, in which I pleasurably
tide. I am an ignorant fool; but Hia wisdom carries me
forward. I have deserved condenmation; 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 vroa
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, ■ Ca.
where is thy sting? The sting of death is sin; and the '^'" '
strength of sin is the law. But thanks be to God,* which
gjveth us the victory through our Z^rd Jeaus Christ."
That is to say, the law makes us sinners, and sin makes us
guilty of death. Who hath conquered Uiese 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.

* Compan the diSatoit lonn of tbi* vOM DO p. lai.

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X70 The Fottrteen of Consolatioo

This, then, is the highest image of all, in which we aie
lifted up, not only above our evils, but above o»ir 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 ^,' and added to by our
own. We are set down, Z say, in Christ's righteousness,
with which He Himself is ri^teons; because we ding 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 b impossible that Christ, with His right-
eousness, 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,* 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 swallow-
eth 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,' 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 atten-
tive hearts, this image alone would suffice to fill us with so
great comfort that we should not only not grieve over our
Sob. s'j evils, but even glory in our tribularions, nay, scarcely feel
them, for the joy that we have in Christ. In which glory-
Rom. 9:5 ing may Christ Himself instruct us, our Lord and God,
blessed for evermore. Amen.

' He means the tin ol A(Um.

*Tbegermo< The Liberty of 1 ChristisD Mid (i5n>).

'CI. Temicc'i lucdo nitrare Iftbnlatii. Ue>DtOQ.,Mi.

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EPILOGUE

With these prattlings of mine, Most Blustrioua Prince,
in token of my willingness to serve your Lordship to the
best of my poor ability, I commend myself to your Dlus-
trious 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,
Brothek Mastin LnxHEK,
XHpwItfiMH at WUUiibtrt.

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A TREATISE ON GOOD WORKS,

TOGETHER WITH THE

LETTER OF DEDICATION
t5»

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INTRODUCTION

I. Tba Occuloa of tta Wock. — Luthn did not impose hinuelf a
fotmet I4M0 tlie QiurdL In the coivse of a consdentious perfon
tt the duties of his office, to which he fasd b«ai regularly and divinely
calkd, and without any urgiiig on his part, he attained to this positioo
by iowud necessity. In 1515 1m received Iiis appointment as the standing
substitute for the sickly dty pastor, Simon Heinse, from the dty coundl
of Wittenberg. Befcne this time be was obliged to preach only occk-
Mcoally in the convent, apart from his activity as teacher in the University
and convenL Through this ^tpnntment he was in duty bound, by divine
and human li^t, to lead and direct the congi^ation at Wittenberg oo
the true way to life, and it would have been a denial of the knowledge ttf
lalvatiiMi which God had led him to acquire, by way of ardent inner strug-
^es, if he had led the congrcgatim on any other way than the one God
bad revealed to him in His Word. He could not deny before the omgie-
gation iriiich had been intrusted to his care, what up to thia time he had
taught with ever incrcaaing deamess in his lectures at the Unrvemty —
for in the lectures on the Psalms, which he began to deliver in 1513, he de-
dares his conviction that faitb aloae jintifitt, as can be seen from the
coo^ilete manuscript, published since iSSj, and with still greater deamess
from his Commentary on the Epistle to the R<HnanB (1515-1516), which
is accessibte since igoS; new what he had urged as spiritual adviser lA
his convent brethren when in deep diatreaa — cotnpaic the charming letter
to Georg Spenldn, dated April 8, 1516,'

Luther's first literary wttfks to Appear in print were also occarioned
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 indeperulent work, the
Explanation of the Seven Penitential Psalms. On
Oct 31 of the same year he published bis 95 Theses against In-
dulgences. These were indeed intended as controversial theses for
tbetdogiaiu, but at the same time it is well known that Luther was

>{Ein>EKS, Luther's Brief wechsel, I, p. 39.) Luther ben writti:
Lean Christ, deu Brother, learn Christ crudfied; kun to ting unto Hun and,
despairing of sell, to say: "Thou, Lord Jcaus, art my righteousness. I, however,
am Tby sin. Thou hast takoi unto Tfaytdf what was mine, and hast given me
what li Thine." In this faith, rccdve the erring brethren, make their lins your
own. and if you have anything good, let it be ttidis.
(175)

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176 TreatiBe on Good WoAs

movecl by his duty toward his coogregatioa to declare his position io 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
partof March, ijiS, as well as his sermon Of Penitence, delivered
about the same time, were also intended for his craigrq^ti<». Before
his congregation (Sq>t., 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 pub-
lished a series of controversial writings, which were occadcmed 1:^ attacks
from outside sources, viz., the Resolutiones disputation! s de
virtute indulgentiarum, the Asterisci adversus obe-
liscos Job. Eccii, and the Ad dialogum Silv. Prieriatis
responsio, still he never was diverted by this neceuary rebuttal
from his paramount duty, the edification of the congregation. The
autumn of the year 1518, when be was confronted with Cajetan, as well
as the whcde year of 1519, when he held his diqmtations with Eck, etc,
were replete with disquietude and i»esaing labors; still Luther served his
congT^ation 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)1 Brief Explanation of the Ten Com-
mandments; Instruction concerning certain Articles, which might be as-
cribed and imputed to him by his adversaries; Brief Instruction how to
Confess; Of Meditation on the Sacred Passion of Christ; Of Twofdd
Righteousness; Of the Matrimonial Estate; Brief Form to understand
and to pray the Lord's Prayer; Explanation of the Lord's Prayer "vot
-dch und hinter sich"; Of Prayer and Processions in Rogation Week;
Of Usury; Of the Sacrament of Penitence; Of Prqwration for Death; Of
the Sacrament of Baptism; Of the Sacrament of the Sacred Body; Of
Excommunication. With but few exceptions these writings all speared
bi print ia the year 1519, and again it was the congregation which
Luther sought primarily to serve. If the bounds of his congregation
-spread ever wider beytMid Wittenberg, so that bis writings found a sur-
priangly ready sale, even afar, that was not Luther's fault. Even the
Tessaradecas consolatoria,* written in 1519 and printed b
1530, a book of conscriatian, which was originally Intended for the sick
Hector of Saxony, was written by him only upon solicitation from out-
aide 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

'Above, pp. 103-171.

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Introduction 177

given, BtiQ Luther was willing to undeitake it <aily when he lecaUed that
in ft previous sarmon to his congiegatioD he occasionally had made a timilar
prmnise to deliver a sermiMi on good works;' and when Luther actually
commenced the composition he bad nothing else in view but the prepara-
tion of a sermon for his congr^ation on this important topic.

But while the work was in progress the Tviarjn'al go accumulated that
it far outgrew the bounds of a sermon for his congregation. On March
95. 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 Melancbthim 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
vnndiweyntzigstenjar. 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 con-
gr^ation, but for the Christian layman in general. In the dedicatory preface
Lutherlaysthegreateststressupon this, forfae 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 Seitcmlein (tracts of small volume) and German
Ktmons 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 bis 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 otheis, 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 con-
■ olatoria to the reigning Prince,' he now, pi<^>ably on Spalatin's recom-
mendation, dedicated the Treatise rai Good Works to his brother John, who
afterward, in 151;, succeeded Frederick in the Electorate. There was
probably good reason foe dedicating the book to a member of the reigning
bouse. Princes have reason to take a qiedal interest in the fact that
preaching on good works should occur within their realm, for the safety
and sane development of thor kingdom depend hugely upon the culti-
vation of morality on the part of their subjects. Time end again the papal
church bad commended herself to princes and statesmen by her emphatic
teaching of good works. Luther, on the other hand, had been accused —

'On Pd>. 14, Lather answered Spalatin: De sermone bonornm
operum nihil memini; scd et tot Jam edldi, ut ptricu-
lum sit, oe emtores tandem fatigsmi but on Fd>. a6, he wrote

, I, p. 419, *tt, 430 ff.)

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xTS Treatise on Good Works

like the Apostle Paul before him (Rom. 3:31) — that the zealous perfoimajiu
of good works had abated, that the boids of disdpliDe had slackened and
that, as a necessary craisequence, lanlessness and shameless immorality
woe being promoted by his doctrine of justification by faith alone. Bdorc
1517 the rumor bad already spread that Luther intended to do away with
good worits. Duke George of Saxony had received no good impression
from a sermon Luther had delivered at Dresden, because he feared the
consequences wliicb Luther's doctrine of justification by faith alone might
have upMi the mo.als of the masses. Under these circumstuices it
would not have been surprising if a member of the Electoral house should
harbor like scruples, especially since the^ fulL-EDiRpr^^giaa oO^Ulher's
preaching^on C^ld-ffPrVB '^'^p"■^'^^ "" ■■" i—ap^^Hral ^^[^^^l^^a.^,l iaK of
falth.'as deep_a3 was Lutfay's owl). The Middle Ages had differentiated
. iKtweoi ITd es informis.a formless faith, and fides (ormataor
' informeta, a toimed or ornate faith. The former was held to be a
, knowledge without any life or effect, the latter to be identical with love,
I for, as they said, love which proves itself and is effective in good works
j 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 In-
1 terested in religious questions was reared under the infiueuce of these
; Ideas.'

Now, since Luther had opposed the doctrine of justification by love
Vkd its good works, he was m danger of being misunderstood by strangers,
as though he held the bare knowledge and assent to be sufficient for justi-
fication, and such preaching would indeed have led to frivolity and dis-
orderly conduct. But even apart fnnn the question whether or twt
the brother of the Electw was disturbed by such scruples, Luther must
have welcomed the opportuni^, when the munmoas came to him, to
dedicate his book Of Good Works to a member of the Electoral
bouse. 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 Lutber expressed himself on the important question of good works in
such a fundameatol, thorough and profound way.

1. n* ConMnts of tha Work.— A perusal of the contents shows that the
book, in the course of its production, attained a greater length than was
ori^ally intended. To this fact it must be attributed that a new numcra-
tiMi of sec^ons begins with the argument on the Third Commandment,
and is repeated at every Commandment thereafter, while before this the

* We mention but one of many testimonies. John Dietenbecger in his book. D c t
leye. Obe dec gelaub ■Ilein sellg in&chc, prioted in Strasdmrt.
1513. »ys on leaf Bit: "Faith is a gift of God, wUdt may appear bare or
ornate; still it remains but one fslth. which, however, bas another effect when ornate
ttum when tiare. Ornate faith makes man ■ child of grace, an heir oS the kingdom
of heavEn and justiGnl. Bsre faith, however, does not separate man from devil',
helps not to the kingdom of beavcn, and kad* to no juitificatian."

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Introduction 179

Mctions were consecutively Dimtbend. But in s[Hte of this, the plan of the
whole is clear and lucid. Evidently the whole treatise is divided into two
puts: the first coiupriwig sectioiu t~i7, while the second comprises all
the following sections. Hie first, being fundamental, Is the more important
part. Luther wdl knew of the charges made against him that "faith is so
highly devated" 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, ^tter and deception." But especially was he aware of the fact that
the Church was urging nothing but the so-called self-elected works, such
, aa "running to the convent, singing, reading, playing the organ, saying the
mass, praying matins, veq>ers, and other hours, founding and ornamenting
churches, altars, convents, gathering chimes, jewels, vestments, gems and
treasures, going to Rmne 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
leasoni it is Ljjthfr's hi^iest object in this treatise to make it perfectly
_de8r_wlMit is the essence of good wmks. Whenever the essence of good
works has been understood, then the accuaaticHis against bim will quickly
collapse.

tn the fundamental part he therefore argues; Truly good works
are not self -elected works of monastic or any othi
holiness, but such only aa God has commands
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 th4
flow from faith, the "first, greatest, and noble
of good works." (John 6:19.) In this connecttcm the esses
of faith, that only source of all truly good works, must of course be rightly
understood. It f; tbejRue cQofiilmceJiL God, that all my doing is well-
pleasing to tfim; it_is trust in His mercjt even though He a[^>eaTS angry and
puts suSeiings and adversities upon us; it is the assurance pf the divine
j^od will even thou^ "God should reprove the conscience with sin, death
and hell, and deny it all grace and mercy, as though He would condemn and
show Hb wrath eternally." Where such faith lives in the heart, there the
works are good "even thou^ they were as inngnificant as the picking up
irf a straw"; but where it b wanting, there are only such works as "heathen,
Jew and Turic" may have and do. Where such faith possesses the man,
he needs no teacher hi good works, as little as does the husband or the wife,
who only look for love and favor from one another, noc need any instruction
therein "how they are to stand toward esch other, what they are to do, to
leave undone, to say, to leave unsaid, to think."

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i8o Treatise on Good Worte

This fai th, Luther continue*, ia "the tr u e (ulfilment of the F r** rntwTtiiinH-

//. ipent , apart from which there is no work that could do justice to this

Comm&DdmeDt." With this sentence he combines, on the one hand, the

'' •'^ . whcde argument m faith, as the best and noblest of good works, with bis

yy Opening pn^KMition (there are no good works beddes those commanded

,, / of God), and, on the other hand, be prepares the iray for the foliowingargu-

0, meat, wherein he prcqx»es to exhibit the good works accrading 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, unlielief;

it requires but one thing, faith, "that confidence u God's good wiU at all

times." Without this faith the best works are as nothing, and if man

^ould think that by them he could be well-pleasng to God, be would be

lowering God to the level of a "broker or a laborer who will not di^iense

his grace and kindness gratis."

This understanding (rf faith and good works, so Luther now addresses
his oppiwents, should inMmessbek^t in view by Uiose who accuse him of
declaiming against good works, and they should leain from it, that though
be has preached against "good works," it was against such as are falsely
BO called and as ccmtribute toward the confusim of consciences, because
they are self-elected, do not flow fnnu faith, and are done with the preten-
ikm of doing works well'fileasing to God.

This brings us to the end of the fundamental part ot the treatise. It
was not Luther's intentitm, 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 [Hxjve itself in every way a living faith, according
to the other commandments. Luther does not proceed to this part, how-
ever, until in the fundamental part he has said with emiriiasis, that the
believer, the spiritual man, needs no such instruction (I. Timothy 1:9),
but that he of bis own accord and at all times does good wi»ks "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 nectwary.

Nor does he proceed until he has ai^ed his oft rqxated words c<m-
ceming the relation of faith to good works to the relation of the First to the
other Onnmandments. From the fact, that according to the First Coat-
mandment, 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 wwk of the Third OHnmandment, 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 overc<Hne the flesh." From the same source he derives the
works (A the Second Table.

The argument on the Third and Fourth Comfflandments dahni
neariy one-half <rf the entire treatise. Among the good works which, ac>

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Introduction i8i

conUiig to the Third OnnmaixlmeDt, should be an exerdse uid proof of
futh, Luther cspedsUy meotiwu the pioptt btuiag <A mass uid of preach-
bg, ctnnmon pnyer, bodily diadidine and the moitificatlcm of the Oedi,
and he joins the fcwmer and the latter by an important fundamental dis-
cussion of the New Testament conception of Sabbath rest.

Luther discusses the Fourth Comnuodment as fully as the Third.
The czerdse of faith, according to this Cccnmandment, consists in the
faitliful performance of the duties of children toward their parents, of
parents toward their children, and of subordinates toward their superkn
b the Ecdesiaatical as well as in the ccmmon dvil qiliere. 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
I work,"

AshenowproceedstoqieBkof the spiritual powers, thegovem-
ment of the Church, be frankly reveals their faults and demands a reform (rf
the present rulers. Honor and obedience in all things should be rendered
unto the Church, the qiiritual mother, as it is due to natural parents, unless
it be contrary to the first Three Commandmeots. But as matters stand
now the spiritual magistrates neglect their peculiar work, namely, the fo»>
teiing of godliness and discipline, like a mother who runs away from her
chndreD and follows a lever, 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 theae
cotiditions, 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^ eqiedally
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 CtHnmandmmL

Luther, at lost, briefly treats of the Second Table of the Commandments,
but in speaking of the wnks 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,
be says, will find it an easy matter to be graciously and favorably minded
toward one's neij^bOT 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 ^th Commandment When the heart trusts in the
divine favor, it caimot seek after the temporal goods of others, nor cleave
to money, but according to the Seventh Commandment, will use it with
cheerful hlierality for the benefit of the neighb<v. Where such confidence
is present tliere is ^w a courageous, strong and intrepid heart, which will

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i83 Treatise on Good Works

■t bU times defend the truth, as the Eighth CommuidmeDt detnands,
whether neck or coat be at stake, whether it be agkinst pc^ or ki&ea.
Where such faith Is present there is also strife against the evil lust, as foi^
bidden in the Ninth and Tenth ConunandmeDts, and tliat even unto
death.

3. The Importance of the Work. — Iziqiuring now bto the importance of
the book, we note that Luther's impression evidoitly was perfectly conect,
whcnfaewTote to Spalatm, long before its comi^etion— as eaity as March 15.
— tliat he believed it to be better than anything he had heretofwe written.
Hie book, indeed, surpasses all his previous German writings in volume, as
well as all iiis Latin and German oata hi clearness, richness and the funda-
mental importance of its content. In comparison with the prevalent urg-
ing of self-elected works of mtHikish bcdinecs, which had ariieD frmn a
complete misunderstanding of the so-called evangdical coimads (comp. e^
Matthew ig:i6-i3) and which were at that time accepted as self-evident
and zealously urged by the whole churdi, Luther's argument must have
appeared to all thoughtful and earnest souls as a revelation, when he so
cleaiiy amplified the proposition that only those wo rks are tobeje^rded
as good works which God has c^smand^.and that therefore, not theaban-
doiung of one's earthly calling, but the faithful keeping of the Ten Command-
ments in the course of one's calling, is the wOTk which God requires of us.
Over against the wide-qiread opinion, as though the will of God as declared
in the Ten Commandments referred only to the outward work always espb'
^cially mentioned, Luther's argument must have caUed to mind the explana-
tion of the Law, which the Lord had given in the Sermon mi the Mount,
when he taught men to recognize only the extreme point and manifes-
tation of a whole trend of thought in the work prohibited by the text, and
i when he directed Christians not to rest in the keeping of the literal require-
; ment of each Commandment, but from this point of vantage to bquire into
l.,the whole depth and breadth irf God's wQl— positively and n^ativdy—
and to do His will in its full extent aa the heart has perceived iL Though
this thought may have been occauonally eipccased in the expositions of the
Ten Commandmoits which i^ipcared at the dawn oi the Reformation, BtHI
it had never before been so deariy recognized as the only correa 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 befon
God, it must have ^ipcaicd as the dawn of a new era (Galatians 3:13-35)
iriten Luther in this treatise declared, and with victorious certjdutjr cartied
out the thought, that it is true faith which mvcsts the works, even the bett
and greatest of works, with their content and worth before God.

This preposition, which Luther here amplifies more deariy than ever
befme, demanded nothing ieu than a breach with the whole of prevalent
tcUgious views, and at that time nuat have been pcfceived aa tbe dbcovciy

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Litroductioa 183

of a neir world, though it wu do more thui a returo to the dear teaching
ot the New Testament Saiptuies coDcetning the way of saJvation. Thb,
too, aaxiimts for the fact that in this writing the accuaation is more impie»-
dvely readied than before, ttiat the doctrine <rf justification by faith alcme
Ksulted in moral laxity, and that, on the other hand, the fundamental and
radical importance of righteousness by faith for the whide moral life b
revealed in such a heart-refreahing manner. Luthei'a ^)peal in this
treatiK 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 foienmner of the great Reformation
writings, which appeared in the same year (1510), while, on the other hand,
his e^Nmsal of the li^ta of the "poor man" — to be met with here for the
first time — shows that the Monk of Witttcnberg, coming from the nanow
limits of the convent, had an intimate and synqwthetk knowledge of the
social needs of bis time. Thus he ptoved by Us own eiaiiqile that to take
a stand in the center at the Goapd does not narrow the vision nor harden the
heart, but rather produces courage in the truth and sympathy for all
manner (tf misery.

Luther's contempoimries at once tecogoized the great importance of the
treatise, for within the period of seven months it passed throu^ ei^t
editions; these were followed by six mme editions between the yean ol
1511 and rs^s; m 1511 it was ttautated into Latin, and in this form passed
through three editimis up to the year 1515; and all this in qnte of the fact
that In tboee yean the so-called three great Refc»mation writings of 1530
were casting all dse into ttw shadow. Melanchthon, b a cootanporaneoui
letter to Jidm Hess, called it Luther's best book. J<din Mathedus, the
wdl-known pastm at Joadumsthal and Luther's biognpher, acknowledged
that be bad learned the "rudiments of Christianity" from it-

Evea to-day this book has its peculiar mianon to the Church. The seek-
ing after kU -ehcted woAs, the ind(rfence regarding the works commanded
of God, the fooUih opinion, that the path of wo^ leads to God's grace
end good-wilt, are even to-day widdy prevalent within the kingdom ot God.
To aU this Luther's treatise answen: Be diligent in the works of your
earthly calling as commanded of God, but only after tiaving first strength-
ened, by the coaridnatioo of God's mctcy, the faith within you, irtilch ia tht
otily source of aU truly good works end wdt-^eadng to God.

If. REV.

WABnoM Sbhikabt, Dvbvqub, Iowa.

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A TREATISE ON GOOD WORKS

1530

DEDICATION

To the Illustrious, High-born Prince and Lord, John,
Duke of Saxony, Landgrave of Thiiriagia, Margrave of
Meissen, my gracious Lord and Patfon.

Illustrious, High-bom Prince, gracious Lord I My
hiunble duty and my feeble praya for your Grace always
remembered!

For a long time, gracioiis 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 con^dered 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 gra-
ciously accepted my slight book,* dedicated to his electoral
Grace, and now published — though such was not my in-
tention — 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

>rf«, printed ia tiw pnaent rdmat.

» Col. J ; .

7- Sec kbove p. »s. Note

'TlieTei

B>. I09-I7I-

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The I>edlcation 185

in gradous kindness and good will. I have hoped that your
princely Grace likewise would not despise th^ 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 de-
ception 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 Uatt.
under which the wolves hide themselves. ''

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' and German sermons for the unlearned
laity, this shall not disturb me. Would to God I had in all
my life, with all the abiUty I have, helped one layman to be
betterl I would be satisfled, thank dod, and be quite will-
ing then to let all my tittle 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
beUeve that if I were minded to make great books accord-
ing to their art, I could, with God's help, do it more readily
perhaps than Uiey could prepare a little discourse after my
fashion. If accomplishment were as easy as persecution,
Christ would loDg 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 bad hitherto done,
and should henceforth do more of it, Christendom would

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i86 Treatise oa Good Works

have reaped no small advantage, and have been more bene-
fited by this than by the great, deep books and quaes-
t i o n e s >, 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 diould be more than sufficient that I have
learned that your princely Grace is pleased with such Ger-
man 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 humiUty I pray that your princely
Grace may accept this offering of mine vnth a gracious
m ind, 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 bow in all good works we should
practice and make use of fjuth, and let faith be the chief
work. If God permit, I will treat at another time of the
Faitb* itself — how we are daily to pray or redte 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.

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THE TREATISE

I. We ought first to know that there are no good works rtttfc
except those which God has commanded, even as there is J^?'
no sia except that which God has forbidden. Therefore wattd<
whoever wishes to know and to do good works needs noth- *•"*■
ing else than to know God's commandments. Thus Christ
says, Matthew xix, "If thou wilt enter into life, keep the u>tt.
commandments." And when the young man asks Him, "*'"
Matthew xix, what he shall do that he may inherit eternal ustt.
life, Christ sets before him naught else but the Ten Com- '""*'•
mandments. Accordingly, we must leamhow todistinguish
among good works from the Commandments of God, and
not from the appearance, the magnitude, or the munber of
the works themselves, nor from the judgment of men or of
himian law or custom, as we see has been done and still is
done, because we are blind and despise the divine Com-
mandments.

Faith tka
n. The first and hi^est, the most precious of all good watk
works is faith in Christ, as He says, John vi. When the John 6:
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."
When we hear or preach this word, we hasten over it and
deem it a very little thing and easy to do, whereas we ou^t
here to pause a long time and to ponder it well. For in
this work' all good works must be done and receive from it
the inflow of their goodness, like a loan. This we must
put bluntly, that moi 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

>Le,bifaltlL
(187)

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i88 Trettbe on Good WaOa

diould ask them n^iether they are sure that what the>- do
pleases God, they say, "No"; they do not know, or they
doubt. And there are some very learned men, who mklpad
' ^ them, and say that it is not necessary to be sure (A this;
, ',, '' and yetjoa the other hand, these same men do nothing dse
but teach good works. Now aD these works are dmie oat-
'' ■: ^de of futh, 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 iL Now
they have no faith, no good conscience toward God, there-
fore the works lack their head, and all thdr Hfe and good-
ness is nothing. Hence it comes that when I exalt faith
and reject such works dcme without faith, they accuse me
of forbidding good works, when in truth I am tiying hard
to teach real good works of faith.

' AU ni. If you ask further, whether they count it also a good

! doB» In "* ^°'^^ when they work at thdr trade, walk, stand, eat,
faithar* 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 notUng for them. So through their damnable un-
belief they curtail and lessen the service of God, Who is
served by all things whatsoev^ that are done, s^km or
thought in faith.
Eteiw. So teaches Ecclesiastes ix: "Go thy way with joy, eat
**'' ' and diink, 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 daysof the lifeof thy vanity." "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
wb^ I am certain and believe that they please God.

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Worti and FUdi 189

Then shall the head of my soul never lack the (antment of
a joyful conscience.

So Christ says, John viii : "I do always those things that John 8:»t
please Him." And St. John says, I. Jc^ iii: "Hereby i John 3,
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 confidaice, that whatsoever we ask,
we shall receive of Him, becaiise we keep His Command-
ments, and do those things that are pleasing in His sight."
Again: "Whosoever is bom of God, that is, whoever be- t John 3,
lieves and trusts God, doth not commit sin, and cannot **
an." Again, Psalm xmv: "None of them that trust in Pi. sa-."
Him shall do sin." And in Psalm ii: "Blessed are all p>.i:ii
they that put their trust in Him." If this be true, then
all that they do mtist be good, or the evil that they do
must be qiajckly forgiven. Behold, then, why I exalt faith
so greatly, draw all works into it, and reject all works which
do not flow from it.

IV. Now every one can note and tell for himself raltbiiM
when he does what is good or what is not good; for if h e otod**
; find3_hi8 heart confidfiaLthatJ t pleases G od,_^e_workjs WmU
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 i Car-
give himself to be bumed.jThis is the teaching of St. Paul, "^
Romans xiv: "Whatsoever is not done of or in faith is sin." Rom.
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 Chmtian
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 mea have
followed blind reason and heathen ways, have set faith
not above, but beside other virtues, and have given it a

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190 Treatise on Good Works

work of its own, apart from all works of the other virtues;

although faith alone makes al] 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 dtme. Indeed,

they have not let faith remain a work, but have made a

John 6:19 habitus' of it, as they say, although Scripture gives

the name of a good, divine work to no work except to fiuth

M»tt. alone. Therefore it is no wonder that they have become

'*■'* blind and leaders of the blind. 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

g»i,3:j Galatians: "You received the Spirit not became of your

good works, but when you believed the Word of God."

r^Ui V. In this faith all works become equal, and one is like
^ ** the other; all distinctions between works fall away,
Work! 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 numer-
ous 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

t Stat. 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."

I Sun. 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," that is, whatever occurred, it

Rom. 8:1 was all one to her. St. Paul also says: "Where the

' j.,j Spirit of Christ is, there all is free." For faith does not

permit itself to be bound to any work, nor does it allow any

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Works and Faith 191

work to be taken from it, but, as the First Psaha saj^s,
"He biingeth forth his fruit in his seasou," that is, as a P*- >^
matter of course.

VI. This we may see in a common human example. An
When a man and a woman love and are pleased with each ***'*^
other, and thoroughly beheve in their love, who teaches
them how th^f are to behave, what they are to do, leave
imdone, 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 httle, and vice versa; and that too with joy-
ful, peaceful, confident hearts, and each is a free compan-
ion 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.

So a Christian who lives in this confidence toward God, Th*
knows all things, can do all things, undertakes all things gj^, ,f
that are to be done, and does everything cheerfully and Vaith:
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 ser-
vice 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,* to Rome, to Jerusalem, hither
and yon, prays St. Bridget's prayer* and the rest, fasts on

'St. Jacob di Compottclla, > pUce in Spdn, where the Apostle
Jtme*. the too el Zdiedce. whowai killed in Jenualem (Acts ii : i), [■ in .Specif
tnditioo uid to have ditd a routyr'i deatbi rince the Ninth Century a noted and
much fiequeated goal of ^rilgrimagea. The name Compostella ii a comiptioii of
Glacomo Poatolo, that i>. "James the ApoMle."

■ St. Bridfet of Ireland, who died in s'i. *u consdend a tteoai Vlrstn Mary,
the "Htiy of the Iriih." Pethapi here coofiised wilhanotber Bridget, or Blreitta,
irtto died iJTJi a Scottish uint. w)» wrote serenl prayers, printed for the firet time

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193 Treatise on Good Works

tills day and oa 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 ri^tly call

Ps. 90:10 such works in Hebrew A v e n a m a I , 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

Wad. written, Wisdom of Solomon v: "We have wearied our-

**'' selves 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."

P* , Vn. In these works faith is still ^ght and weak; let us

stica of ask further, whether they believe that they are well-pleas-

'^' ' ing to God when they suffer in body, property, honor,

ing* friends, or whatever they have, and believe that God of

His mercy appomts 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 jjO-Himjhaii.wp

feel.. Here He is hidden, as the bride says in the Song of

. Sao« 19 Songs: "Behold he standeth behind our wall, he looketh

forth at the windows"; 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

i*m. I Himsdf to be seen. And Jeremiah says in Lamentations,

sattjtjjg casts off men, but He does it not willingly."

This fjuth 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, thdr
suffering is always an offence and harmful to them, and yet
they go and do some good works, as they think, and are not

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Works and Faitli 193

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 possesaons, the value of which no one can
estimate. For faith and confidence make predous before
God all that which others think most shameful, so that it
is written even of death in Psalm czvi, "Precious in the Ps.iii:i]
^ght of the Lord is the death of His saints." 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 suffer-
ings there is an immeasurable difference and the sufferings ^
are infinitely better.

God punishes the conscience not only with temporal suffer- IJJ^.**
ings, but with death, hell, and sin, and refuses grace and Tor- '
mercy, as though it were His will to condemn and to be 2^""*'
angry eternally. This few men experience, but David - adeoc*
cries out in Psahn vi, "O Lord, rebuke me not in Thine ?■■ 6:1
anger." 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;* 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.

In this way I have, as I said, always praised faith, and 1^*^
rejected all works which are done without such faith, in saj«et«A
order thereby to lead men from the false, pretentious,
Pharisaic, unbelieving good works, with which all monastic
houses, diurches, homes, low and higher classes are over-
filled, and lead them to the true, genuine, thoroughly good,

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Z94 Treatise on Good Works

believing works. In this no one opposes me except the un-
Lev. im clean beasts, vrtach do not divide the hoof, 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 confes^on, and do enough,
everything shall be good, although in all this they have had
no faith in God's grace and approval. Indeed, they con-
sider 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
Uttt. which they must at last take a cruel fall, as Christ says,
'■'*'" Matthew vii. This good-will and favor, on which our
confidence rests, was prochumed by the angels from heaven,
Luk« 1.14 when they sang on Christmas night: "Gloria in ex-
cel s i s Deo, Glory to God in the highest, peace to
earth, gracious favor to man."'

Tlwrtnt DC. Now this is the work of the First Commandment,
nand- which commands: "Thou shatt 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
w k ia *'^'" ^°^ *^^ ^ "*'^ *° have a god, if you call him God
Ftdiii only with your lips, or worship him with the knees or bodily
, -s. gestures; but if you trust Him with the heart, and lodt to

Him for all good, grace and favor, whether in works or suffer-
ings, in life or death, in joy or sorrow; as the Lord Christ
John 4:14 says to the heathen woman, John iv: "I say unto thee, they
that worship God must wor^p Him in spirit and in truth."
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 Com-
mandment. And as this Commandment is the very first,
highest and best, from which all the others proceed, in

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The First Commandment 195

vhicb 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 di-
rected 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,* such faith and coofidoice
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 H im and to trust Him heartily and to look to Him for
all good things.

I X. Now you see for yourself that all those who do not at An
at all times trust God and do not in all their works or suffer- ^|^^
ings, life and death, trust in His favor, grace and good-will, v*itiiv*
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 Command-
' ments, and in addition had all the prayers, fasting, obe-
dience, 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 M«tt.
come to you in sheep's clothing." 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
i His grace and favor for nothing. These are the most per-
"^erse people on earth, who will hardly or never be converted
to the right way. Such too are all who in adver^ty run hither

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196 Treatise on Good Wcffks

and thither, and look for counsel and help everywhere ex-
cept from God, from Whton they are most urgently com-
manded to seek it; whom the Prophet Isaiah reproves thus,
In. g:i3 Isaiah ix: "The mad people tumeth not to JGm that
smiteth them"; 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 nm 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 them-
selves and let others consider them pious people.

Faith

^*L XI. This is what St. Paul means in many places, where

Wotka he ascribes so much to faith, that he says: Justus ex
Rom. i;i7 fide sua vivit, "the righteous man draws his life
out of his faith," and faith is that because of which he is
counted righteoiis before God. If righteousness consists
of faith, it is clear that faith fulfils all conmiandments and
makes all works righteous, ^ce no one is justified except
he keep all the commands of God. .^;ain, the works can
justify DO one before God without faith. So utterly and
roundly does the Apostle reject works and praise faith,

Rota.3:S that some have taken offence at his words and say: "Well,
then, we will do no more good works," although he con-
demns such men as erring and foolish.

So men still do. When we reject the great, pretentious
works of our time, which are done entirely widiout 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, read-
ing the mass, saying maUns and vespers and the other
hours, the fotmi^g and decorating of churches, altars,
and monastic houses, the gathering of bells, jewels, gar-

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The First Conmundment 197

ments, 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 s^ts: 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 ate praise-
worthy, not because of their virtue, but becaiise of such
faith, for which all works are of equal value, as has been
said.' But if we doubt or do not believe that God is gra-
cious 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 tlie display, magnifi-
cence and multitude of such works and have rejected them,
because it is as dear 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 than to win God's favor and anticipate His grace; and
so they make a fair* of them, a thing which God cannot
endiure, 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.

XII. Note for yourself, then, how far apart these two are: WwU
keeping the First Commandment with outward works only, ^^
and keeping it with inward trust. For this last makes true, cod-
living children of God, the other only makes worse idolatry '"'*
and the most mischievous hypocrites on earth, ^o with
their apparent ri^teousness lead unnumbered people into

*A Jkhimaikt; thcTdCKcccluKbdng totbebargkJnlDXCOiniiuinat nKh

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jgS TreatiM on Good Worin

their way, and yet allow them to be without f^th, so that

they are miserably misled, and are caught in the pitiable

babbling and mummery. Of such Christ says, Matthew

Mktt. zxiv: "Beware, if any man shall say imto you, Lo, here

j^'^. is Christ, or there"; and John iv: "I say unto thee, the

*i f. hour Cometh, when ye shall neither in this mountain nor

yet at Jerusalem worship God, for the Father seeketh

spiritual worshipers."

These and similar passages have moved me and ou^t to
move everyone to reject the great display of bulls, seals,
flags, indulgences, by which the poor folk are led to build
churches, to ^ve, 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
In- 6y^; Testament, when the Jews left the Temple and sacrificed
'*' at other places, in the green parks and on the mountains.
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.

Th« XIII. Where now are they who ask, what works are

duKeof S^i wha.t they shall do; how they shall be religious?

Work* Yes, and where are they who say that when we preach of

^i^A faith, we shall neither teach nor do works? Does not this

In VaUh 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

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The First Comniandmeiit 199

or numing 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 wiU
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 1 Cor.
ye eat or drink, do all in the Name of Jesus Christ, our '"^'
Lord." Now it cannot be done in this Name except it
be done in this faith. Likewise, Romans viii: "We know RmlS:*!
that all things work together for good to the saints of
God."

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 hfalth, the works of all your limbs are
nothing"; and he wanted to infer that I had forbidden the
works of aU 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.

XIV. You might say: "Why then do we have so many J|[^,„-
laws of the Church and of the State, and many ceremonies oim
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 caa&-
dence in God teaches him.

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300 Treatise on Good Works

^^ But now there are four kinds of men: the first, just men-

ol Hw tioned, who need no law, of whom St. Paul says, I. Timothy
i'TlDi.i'4 i, "The law is not made for a righteous man," that is, for
the beUever, but believers of themselves do what they know
and can do, only because they finnly 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,

I Pet 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 malidousness," 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

c»L5:i3 work or to a few. So also St. Paul, Galatians v: "Use not
your liberty for an occasion to the flesh." Such men must
be urged by laws and hemmed in by teaching and exhorta-
tion. 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

Rom- St. Paul says, Romans riii: "The worldly ruler bears the
'3*3 ■ sword, and serves God with it, not as a terror to the good,
but to the evil." The fourth class, who are still lusty,
and childish in their tmderstanding of faith and of the spir-
itual life, must be coaxed like yoimg children and tempted
with external, definite and prescribed decorations, with read-
ing, praying, fasting, singing, adorning of churches, organ-
playing, and such other things as are commanded and ob-
served 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 them-
selves with and insist upon such ceremonies and external
works as if they were Uie 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.

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The First Commandment 30i

XV. Since, then, we are not all alike, we must tolerate ^^
such people, share their observances and burdens, and not uonac
despise them, but teach them the true way of faith. So ?J»^
St. Paul teadies, Romans xiv: "Him that is weak in the Rom.i4:i
faith receive ye, to teach him." And so he did himself,
I. Corinthians iz: "To them that are under the law, I i Cor.
became as under the law, although I was not under the ^'*^
law." And Christ, Matthew xvii, when He was asked to M»tt.
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 oSend 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."

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 cer-
tain 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.'

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 deq)ise, 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 ding; we must rather blame their ignorant,
blind teacho^, who have never taught them the faith,

> The thane derektped in the treatise D e Libertate, 1510.

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302 Treatise on Good WoAs

and have led them so deeply into works. They miist be
gently and gnidually led back again to faith, as a^ck
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, ^ve no heed to what is stud of
iiUtt. faith, and fight against it, these we must, as Christ did and
■'■'* taught, let go their way, that the blind may lead the blind.

Th« XVI. But you say: How can I trust surely that all my

^i^^ works are plea^ng to God, when at times I faU, and talk,

•I Vkith eat, drink and sleep too much, or otherwise tran^jess, as

jy^ I cannot help doing? Answer: This question shows that

Sin* you Still tegud faith as a work among other works, and do

not set it above all works. For it is the highest wc»k 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 transgresdon 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

ijohna:! its Sin is ahready gone; as it is written I. John ii: "My

httle children, ^ese 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

Wis. 15:1 sins."_And Wisdom xv: "For if we sin, we are Thine,

PiOT. knowing Thy power." And Proverbs xiiv: "For a just

**' man falleth seven times, and liseth up again." 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,

F*.i43:* Psalm cxliii: "In thyaghtshall no manliving be justified";

and he must entirely despair of his woiks, believing that

they cannot be good except through this faith, which lodes

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The First Coaunandment 303

for DO judgment, but only for pure grace, favor, kindness
and mercy, like David, Fsalm zxvi: "Thy loving kindness ^ *6-4
is ever before mine eyes, and I have trusted in Thy truth";
Fsalm iv: "The light of Thy countenance is lift up upon Pft.47
us (that is, the knowledge of Thy grace through faith) , and
thereby hast Thou put gladness in my heart"; for as faith
trusts, so it receives.

See, thus are works fo^ven, are without guilt and are
good, not by their own nature, but by the mercy and grace
of God becauseof the faith which trustson themercyof God.
Therefore we must fear because of the works, but comfort
ourselves because of the grace of God, as it is written,
Fsalm cztvii: "The Lord taketh pleasure in them that Fi.i4t:ii
fear Him, in those that hope in His mercy." So we pray
with perfect confidence: "Our Father," and yet petjtioa:
"Forgive us our trespasses"; we are children and yet
mnners; are acceptable and yet do not do enough; and all
this is the work of faith, fitinly grounded in God's grace.

XVn. But if you ask, where the faith and the confidence p*
can be found and whence they ctmie, this it is certainly 2mJ5J»
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 Roo.
sweet and kindly, in that, while we were yet sinners, '*'"
Christ died for us"; as if he sud: "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 recon-
ciled to God by the death of His Son, much more,' being
reconciled, shall we be saved by His life."

Lo I thus must thou fonu Christ within thyself and see
how in Him God holds before thee and oBets thee His

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204 Treatiss on Good Works

mercy without any pievioiis merits of thine own, and from
such a view of His grace must thou draw faith and confi-
dence of the forgiveness of all thy sins. Fait h, therefor e.
does_not_iiegin_ffjlh-wocba^neither do they create it, but it
must^^ring up md flow from the blood, wounds and death
of Christ, if thou see in these that God is so kindly affec-
tioned toward thee that He gives even His Son for thee,
then thy heart also must in its turn grow sweet and kindly
aSectioned 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 whai
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 Hoses
^ says, Deutenmomy xzzii.

XVin. So far we have treated of the first work and of the
First CommandiAent, 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.

The second woi-k, next to faiUi, is the work of the
' Second Commandment, that we shall honor God's Name
■ and not take it in vain. Hiis, like all the other works,
cannot be done without faith; and if it is done without
faith, it is all sham and show. .After f^t h we can <1<>.Q9
^eater work than to praise^ preach, sing and in every way
eralt and magnify God's glory, honor and Name.

And although I have said above,' and it is true, that there
is QO 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 differ-
ence, and one is higher than the other. Just as in the body
the members do not differ when compared with health, and

'Faeeigo.

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The Second Commandmetit 30S

health works in the one as much as in the other; yet the Rom-ii:*
works of the members are different, and one is higher, ' ^^" "
nobler, more useful than the other; so, here also, to praise
God's glory and Name is better than the works of the other
Commajuhnents 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, n. Peter i: "Wherefore the rather, brethren, give »Pet.
dihgence through good works to make your calling and '"**
election sure."

XDC. The First Commandment forbids us to have other ^^^^^
gods, and thereby commands that we have a God, the true woikB
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 with-

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2o6 TreatlBe on Good Works

out 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:
Ps.ji:is "Lord, open Thou my lips, and my mouth shall show
P».ji:i4 forth Thy praise." Again: "My tongue shall sing aloud
of Thy mercy."

What work is there in heaven except that of this

Second Commandment? As it is written in Psalm Izxxiv :

Pi. 84:4 "Blessed are they that dwell in Thy house: they will be

for ever praising Thee." So also David says in Psalm

p*-m:( xxziv: "God's praise shall be continually in my mouth."

1 Cot. And St. Paul, I. Corinthians x: "Whether therefore' ye

'*^' eat or drink, or whatsoever ye do, do all to the glory of

CoL3;i7 God." 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." 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.

^* XX. On this is based the wonderful and righteous

oi God 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,

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The Secood Commandment 307

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 Commajidment and its works Of all this
we have an illustration in the case of the Pharisee and the Luke
Publican in the Gospel. 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 Uie hi^er and better the
works arCj^ die less show Ahey make; and that every one
thinks they are easy, because it is evident that no one pre-
tends 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. Paiil dare say boldly,
Romans ii, that they bta^hone God's Name who make Rm 1:13
their boast of God's Law. 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 !*■ 48:1
ye this, ye which are called by the name of Israel, which

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aoS Treatise on Good Works

swear by the Name of the Lord, and make mention of the
God of Israel neither in truth, nor in righteousness"; that
is, they did it not in the true faith and confidence, which
is the real truth and righteousness, but trusted in them-
selves, their works and powers, and yet called upon God's
Name and praised Him, two things which do not fit to-
gether.

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 them-
selves and like to praise themselves or to hear themselves
praised, honored and glorified before men.
Avotding Therefore the second work of this Conunandment is,
p^, to be on one's guard, to flee from and to avoid all temporal
ot 8«u, 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 htm; which is an exceedingly dangerous sin,
and yet the most conmnon 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 Scrip-
tures, 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

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The Second Conunandment sog

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 com-
plained 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 subtile, 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
voi^ we overthrow this and forget it entirely. So the
holy Name of God, which alone should be honored, is
taken in vain and di^onored 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.

XXn. Some think it is good for young people that they I?^^
be enticed by reputation and honor, and again by shame oiHonw
and dishonor, and so be induced to do good. For there " *
are many who do the good and leave the evil undone out of lot oood
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 oinnion. But at present we are seeking how
true good works are to be done, and they who aie 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 command-
ment, God's fear, God's approval, and their faith and love

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310 Treatise on Good Wortu

toward God. They who have not, or regard not this
motive, and let shame and honor drive them, these also have

llatt.6:i their reward, 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 endure that they do the good and leave the eVU
for the sake of shame and of honor, just as we must also
radure 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 leam to do right for the sake of God's
commandments also. Just as young children are induced
to pray, fast, leam, 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 leam to do good in the
fear of God : far worse, if they become accustomed to do

Th* good for the sake of praise and honor.

HMd

Dugar XXin. But this is tme, that we must none the less

^*. have a good name and honor, and every one ought so to

Ham* live that nothing evil can be said of him, and that he give

Rom. offence to no one, as St. Paul says, Romans m: "We are

"■" to be zealous to do good, not only before God, but also

aCot.4:j before all men." And II. Corinthians iv: "We walk so

honestly that no man knows anything against us." But

there must be great diligence and care, lest such honor and

good name pufi up the heart, and the heart find pleasure

Prov 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." 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

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The Secoad Commandment 311

alone, and using it only to the glory of God, to the edifica-
tioD of their neighbors, and in no way to their own benefit
or advantage ; so that a man trust not in bis own honor, nor
exalt himself above the most inca^ble, demised man on
earth, but acknowledge himself a servant of God, Who
has given him the honor m order that with it he may serve
God and his neighbor, just as if He had commanded him to
distribute some g u I d e n * to the poor for His sake. So
He says, Matthew v: "Your light shall shine before men, m«k.
so that they may see your good works and glorify your *'''
Father Who is in heaven." He does not say, "they shall
praise you," but "your works shall only serve them to edi-
fication, 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 fiee from it as from the most grievous
sin and robbery of divine honor.

r XXIV. Hence it comes that God frequently pennits a Th«
. man to fall into or remain in grievous sin, in order that he abianttt
may be put to shame in his own eyes and in the eyes of all «i Dii-
men, who otherwise could not have kept himself from this ^"^'^

' A sdtd coin, the value of whicb i» very nncerUln. It tta ui adiplation o[
Iheflorin. whidl ma first ooiued in Florence in the year 1153, &nd wu
worth tboat $1.50. Of the value of tlie gold s u 1 d e n of Luther's time various
a are ^ven, SduS. Church History, *vi, p. 470, calls it >
r and says that Et was equal in value to about S4.00 of the preseut day.
I Smith, Life of Luther, p, 367, fixes its intrinsic value at about
fifty cents, but believes its purchasitig poiier *■« almost twenty times as great.
To us a sold piece worth &[ty cents seems almost impossible; but the New
Eniliah Dictionary quotes, under the year i6ti; "Fkttia or Franc:
ao audcat coin of gold in France, worth ij s. sterHog." As the gold coins erf
those times were not made of pure gold, rarely reaching 17 carats fine, the
possibilily may be granted. But hi 1617, the Dictionary quote*, "The
Gold Rhenish Guldens of Germany an almost of the same standard as the
Crowne Gold of England," and the Crown wu worth at that time (is. syid., —
tomewhat loorc than Si. 50.

The later silver gulden, wnth about forty cents was cunent in Europe
nntO modem times, and a golden, worth 48^ cents, was, until recently, •
•tandacd coin in Austto-Hungaiy.

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ai2 Treatise on Good Works

great vice of vain honor and fame, if he had remained con-
stant in his great gjfts and virtues; so God must ward off
this sin by means of other grievous sins, that His Name
alone may be honored; Mid thus on e sin becomes the other 's
medi dne, because of our jerv erse wickedness, which not
_qnJY. doe s the evil, but also misuse s 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 devi^g 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 aU slain, only because they re-
jected such self-devised works and preached only God's
commandments, as one of them says, Jeremiah vii:
jcr. 7'» "Thus saith the God of Israel unto you: Take your bumt-
offeiings unto all yQ|i| sacrifices and eat your burnt-offer-
ings and you^Mi^Krselves; for concerning these things
I have commam^^^ 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
Dwt h: I have commanded you." And Deuteronomy xii: "Thou
"■ '* shalt not do whatsoever is ri^t in thine own eyes, but
what thy God has commanded thee."

These and numberless like pass^es 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 ob-
serve this only and always, as it is written. Exodus xiii:
Ei. 139 "These commandments shall be for a sign unto thee upon
thine hand, and for a memorial between thine eyes."
p*. t:* And Psalm i: "A godly man meditates in God's Law day
and night." 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 ve under-

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The Second Conmundment 213

stand them aright, we dare not for a moment be idle, and
might easily forget all other works. But the evil ^nrit,
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 conunanded,
Deuteronomy xiviii, and Joshua xxiii, "Ye shall not go De«it
aside from My commandments to the right hand or to the j^^*,^
left."

XXV. The third work of this Ctunmandment is to call Caninf
upon God's Name in every need. For this God regards (j^^*'

, as keying 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, ad-

' versity 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 say^MS^ml: "Call upon P*.so:ij
Me in the day of trouble; I will deOHp^Pand thou shalt
glorify Me; for I desire the sacrifice ^ praise." 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 he^ all who call upon it;

. and Thereby confidence and faith grow mighti ly, and these
are the fulfilling of the first and highest Commandment.
This is the experience of David, Psalm liv: "TTiou hast p*-s*-i
delivered me out of all trouble, therefore will I praise
Thy Name and confess that it is lovely and sweet." And
Psalm xd says, "Because he hath set his h<^ upon Me, p*. 91:14
therefore will I deliver him: I will help him, because he
hath known My Name."

Lol what man is there on earth, idio would not all his
life long have enough to do with this work? For who*Iives
an hour without trials? I will not mention the trials of
adversity, which are innumerable. For this is the most in Pro«-
dangerous trial of all, when there is no trial and every- "^^

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ai4 Treatise on Good Works

thing is and goes well; foi then a man is tempted to forget
God, to become too bold and to misuse the times of pros-
perity. Yea, here he has ten times more need to call
upon God's Name than when in adversity. Since it is

Ps.017 written, Fsahn zd, "A thousand shall fail on the left
hand and ten thousand on the ri^t hand."

So too we see in broad day, in all men's daily e]q>erience,
that more hdnous dns and vice occur when there is peace,
when all things are cheap and there are good times, than
when war, pestilence, ^cknesses and all manner of misfor-
tune burden us; so that Moses also fears for his people,
lest they forsake God's commandment for no other reason
than boiause they are too full, too well provided for and
have too much peace, as he says, Deuteronomy xzxii:

Dmt "My people is waxed rich, full and fat; therefore has it

'*'" forsaken its God." 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 qjmmandments, as it is written,

judgM Judges iii. So He deals with us also, when Heands us all

*"' "' kinds of misfoH;unej_so exceedingly careful is Heof 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.

Tii» XXVI. Here foolish men run into danger, and especially

c^j^ the work-righteous saints, and those who want to be more
onothw than others; they teach men to make the ^gn 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 allxarement attaches to this trifling
with sorcery, conjuring and superstirion, 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 lo<^ to the
devil, men or creatures for that which should be sou^t

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The Second Commandment 215

and found in God alone, through naught but a pure faith
and confid«ice, and a cheerful meditation of uid 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 teastms why we
should place such faith and confidence in Him? Is it not
lamentable and pitiable that the devil or man, who com-
mands nothing and does not urge, but only promises, is set
above God, Who promises, lurges and commands; and that
more is thought of them than of God Himself? We ought
truly to be ashamed of oiirselves and learn from the ex-
ample 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 futh, 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
possesions, 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." Bm. 3:17
But far greater is the courage which the h^est eternal
Good gives, wherein trust, not men, but only God's
children.

XXVn. Even if none of these adversities constrain us to ll»tt»e«

call upon God's Name and to trust Him, yet were an alone ^ ^^

more than sufficient to train and to ui^e us on in this work. c«d'«

For sin has hemmed us m with three strong, mighty armies. "*""
The first is our own flesh, the second the world, the third

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2i6 Treatise mt Good Works

the evil spirit, by which three we are without ceasing <^
pressed and troubled; whereby God gives us occasion to do
good works without ceasing, namely, to fi^t 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 poweriul 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, Proverte

Ptw. xviii: "The Name of the Lord is a strong tower; the right-

'"'*^ eous runneth into it, and is set aloft." And David, Psabn

Pt. iifirij czvt: "I will drink the cup of salvation, and call upon the

Ti.ts-^ Name of the Lord." Again, Psalm zviii : "I will call upon
the Lord with praise: so shall I be saved from all mine
enemies." 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 oidy in our self-
devised works, which we were able to do with our own
powers.

Oflwi XX Vm. Further works of this Commandment are: that
of uie "* ^^^ °°* swear, curse, lie, derive and conjure with the
Sacond holy Name of God, and otherwise misuse it; which are very
^j, sunple matters and well known to every one, being the sns
m«it 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
Th« by lying, swearing, deceiving, cursing, conjuring, and other-
^^^•rt wise. Herein again much occasion is given for doing good
o( th« and warding off evil.

^f* But the greatest and most difficult work of this Com-
nuuid< mandment is to protect the holy Name of God against all

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The Second Conmuuidmeat 317

self, praise and call upon God's Name in prosperity and ad-
vemty. 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 ^lall be hated of all Matt.
men for My Name's saJte." 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 conunanded 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 ex-
pect 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.

XXIX. Here we must first of all resist all wrong, where Aftiiwt
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. Tliese 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 th^ 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 ea^ to fi^t against the wrong which is

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3i8 Treatise on Good Wuks

done to popeSj'kings, princes, bishops and other big-wigs.*
Here eadi 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 wh^ 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 imhelped. And who could
tell the extent of this vice in Christendom? God says in

P*. the hixii. 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 tiie forsaken out of the hand of the
wicked." But it is not done, and therefore the text con-
Pa. Si^s ttnues: "They know not, neither will they understand;
they walk on in darkness"; that is, the truth they do not
see, but they stop at the reputation of the great, however

Prov.i97 unrighteous they are; and do not consider the po<^, how-
ever righteous tJiey are.

^" Sta XXX. See, here would be many good works. For the
SUenee greater portion of the powerful, ridi and friends do in-
justice 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 than, 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, ac-
quired 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 ne^ectiog
them, and regarding his possessions, honor, favor and

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The Second Commandmeiit 219

friends more than the truth (which is God's Name and
honor) P 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 Pt. 116:11
mend ax, "All men are liare, lie and deceive"; for the
real good works they n^ect, and adorn and paint them-
selves with the most insignificant, and want to be pious,
to moimt 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 Hb work, He will condemn with the im-
righteous, because they have made common cause with the
imrighteous. 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 hi^est good, and for His sake risks every-
thing.

XXKI. It also belongs to this work to re^t all false, *i»iMt
seductive, erroneous, heretical doctrines, every misuse of w^wd-
spiritual power. Now this is much higher, for these use the n«M
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

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uo Treatise od Good Works

resists God and all His saints, in whose place they sit and
whose power they use, saying that Christ said of them,
Lake 10.6 "He that heareth you, heareth Me, and he that despiseth
you, despiseth Me." 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 theii wickedness, in what-
ever way they please and can invent, without any hind-
rance.

Now Christ did not mean that we should listen to them
in everything they mi{^t say and do, but only then when
they present to us His Wonl, 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 Command-
ment

It must be, indeed, that even in the spiritual estate the
greater part preach false doctrine and misuse ^iritual
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, bow often
would the knaves of o f f i c i a I e s' have to decree their
papal and episcopal ban in vaint 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 earl How few preachers would be found in
Christendom! But it has gotten the upper hand: what-
ever 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 mi is done in externa)

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The Third Coomuuidment 331

works than under this bead. 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 worics 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 mwe 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 I

One mi^t shudder to be alive, simply because of the
misuse and blasphemy of the holy Name of God ; throu^
which, if it shall last much longer, we will, as I fear,
openly worship the devil as a god ; so ctHnpletely do the
^iritual 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.' "v

I.* _ Wp havfi nnw asCT how many good worits there are m The
the Second Com mandment, wh ich however we not good in q,^.
ij [[i»Tnepivpq ^ iinlf^ ^ ^^ fy 8T*^ A ^V ^ Ux f^til^d in the.assur- mtnd-
ance of divine favgr; 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 agree-
ment at all with it. Now follows the Third Command-

•See apediU; Um Addre** to tbe Cbrl*t{«n Nobllllr mod
the BtbrlociUa C&ptlvitr.

' On the DambcriDi of the lectlMi* lee tbe IntroductlaD, p. ITS.

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233 Treatise im Good Works

ment: "Thou shalt hallow the day of rest."* la the
First Conunandment is ptescribed our heart's attitude
toward God in thoughts, is 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.
Wwihjp The first works of this Commandment are plain and out-
ward, which we commonly call worship,* such as going to
mass, praying, and hearing a sermon on holy days. So
understood there are very few works in this Command-
ment; 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, ance 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 ^xtken without
faith. It almost happens that men think it is sufficient
that we lo<^ on at the mass with our eyes, hear the preach-
ing 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 eipect 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

* Hat, u ibo ia bit Catechism, LutbiT departs from the CM Teatunent (onn of
the Third Coaunandment. Hia reatatemeet of it ia ertremely difficult to put Into
Englixli, becauae of the varioua meaningi of the wonl Feiertag. It maj
mean "day of nst." or "holiday," or "holy day." By the uae of tliii nord Lutha
avoida the difficulty of firat retaining the Jewish Sabbath in the Commandtnent
and then rejectins it in favor of the Chrinian Sunday In the eiplaoatioa.

■Gotteidieoat.

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The Third CmunandiiMiit 223

people bow th^ ought to look on at mass, hear preaching
and pray. Therefore, we will briefly explain these three
works.

n. In the mass it is necessary that we attend with our Tha
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, Matt,
this is My Body, which is given for you"; in like manner l^j'
over the cup, "Take and drink ye all of it: this is a new, *»:j9 £
everlasting Testament in My Blood, which is shed for you 1 Cor.
and for many for the remission of sins. This shall ye do, as ""'*'
oft as ye do it, in remembrance of Me." In these words
Christ has made for Himself a memorial or anniversary,*
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 dis-
tributed, but the forgiveness of all sins, grace and mercy
imto 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 whidi, instead of letter and seal,
He has left with us His own Body and Blood under the
bread and wine.*

Here there is need that a man practise the first works of
this Commandment right weU, that be 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 con^der nor beheve 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

* A nfoencc to the Requkm Mass, sung both at the burial of the dead, and
n the Boniveiuiy of the day of death. The irord ttaoslated "menKirial,"
leglDgDJia, fa merally. "a burial service."

*See aba the Treatise od the New T e s t a m e n t , ebewfacfe in this

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234 Treatise m Good WoAs

that for^veness of my ^ns is here bequeathed and gjven
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 there-
by. For this reason also no on<; ahft^^ '^r frft" ''^^'^!!y,^*^
fit_from_thg maa ex ce pt he bg^in trouble of soul and long
for divine mergy, and desiie 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
I this reason in olden times no open sinner was allowed to be
' present at the mass.

' When thi s faith is rightly fresgit,^e_ h^t must he
made_joyful by^ ^_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
_Eaxhar|stiaijliat iSL^thimtsgjvinfc" because we praise
and thank God for this comforting,, ridtjtilessed testament,
just as he gives thaiiks, 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 cdebrated, without our knowing why
or wherefore, and consequently we neither g^ve thanks nor
love nor pnuse, remain parched and hard, and have enough
with our little prayer. Of this more another time.

Tiia m. The sermon ought to be nothing else than the

^•™" proclamation of this testament. But who can hear it if
Rom. no one preaches it? Now, th^ who ought to preach it,

'"'** themselves do not know it. This is why the sermons ramble

off into other unprofitable stories,' and thus Christ is for-

a Eioc> gotten, while we fare like the man in ZI. Kings vii: we see

'■" our riches but do not enjoy them. Of which the Preacher

Minti u much u from Uk SKJe.

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The Third Commandment sag

also says, "This is a great evil, when God giveth a man EoIm.
riches, and giveth him not power to enjoy them." So "^
we look on at unnumbered masses and do not know whether
the mass be a testament, ot what it be, just as if it were
any other cnmmon good work by itself. O God, how ex<
ceeding blind we are I .But where this is rightly preached,
it is necessary that it be diligently heard, grasped, retained,
often thought of, and that the faith be Uius 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,
exerdse 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 ovn
their sins, and ^ould kindle in them a longing for the
treasure. It must, therefore, be a grievous sin not to heai
the Gospel, and to despise such a treasure and so rich a
feast to which we are bidden; but a much greater sin tMt
to preach the Gospel, and to let so many people who would
^adly 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 i Cm.
of His death." 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 thdr
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.

IV. We should pray, not as the custom is, counting many Vatm
pages or beads, but fixing our mind upon some presang

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aa6 Treatise on Good Worin

need, desiie it with all earnestness, and exercise faith
and confidence toward God m the matter, in such wise that
we do not doubt that we shall be heard. So St Bernard*
instructs his brethren and says: "Dear brethroi, 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 heav^; and you
, 'V.- shall confidently eqpect from God one of two things:
either that your prayer will be.sianted^ or that, if_it wUl.
' not be e^^^fidi t\v gT'Mlt'Piif oiiLwouId not be, good for
you."

Fray^ is, therefore, a ^lecial 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

^t:6L 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."

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, Girist Smself has said,

Maik. Mark xi: "Therefore I say unto you. What things soever

"'** ye desire, when ye pray, believe that ye receive them, and

Lake ye shall Surely have them." 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 receiv-

eth; and he that seeketh findeth; and to him that knocketh

it shall be opened. Or what father is thtxe of you, who, if

his son shall ask bread, will he give him a stone? or if he

ask a fish, will he pvt him a serpent? or if he ask an ^g,

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 Himl"

>LiTcd 1091-1153. Founder at the OstcrdHi moo»*Uxy tx Ctelrvan, of
wtara Lutlkcr tf%: " If Uicre ever Uvcd on etrth k God-fnriii( and hotr uonk^
k WW Saint Beraud,o(Cl>imui." Ell. Ed.,36,>.

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V. Who is so bard and stone-Hke, that such mighty m^
words ought not to move him to pray with all confidence Jjj,^
joyfully and gladly? But how many prayers must be
reformed, if we are to pray aright according to these words I
Now, indeed, all churches and monastic houses are full
of praying and sin^ng, but how does it hapften 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 Ju. 4^
and receive not, because ye ask amiss." 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 wiUiout 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 un-
belief, 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 arifcht. neyen.
doubts that his prayer is sureTy acceptable and heard,
although the very tKng ToTr"whidi Tie prays "Be not pvcn
him. For we are toTay our need "before God m prayer,
but not prescribe to Him a measure, numner, 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; Ran.8:a6
' and God works and gives above all that we understand, as
he says, Ephesians iii, so that there be no doubt that the ^- 3:10
prayer is acceptable and heard, and we yet leave to God
the time, place, measure and limit; He will surely do what
is ri^t. They are the true worshipers, who worship John 4-14
God in spirit and in truth. For th^ who believe not that
they will be heard, sin upon the left hand against this Com-
mandment, 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 ten^ting of God. SoHehasfort^ddeQ

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l^eatiM on Good Works

,8:14 to the left nor to the right, that is, neither with imbelief
nor with tempting, but with simple faith remain on the
straight road, trusting Him, and yet setting Him no
bounds.

w«aii VI. Thus we see that this Commandment, like the

Rttwon' Second, is to be nothing else than a doing and keeping of

foe not 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 futh the chief work and

the life of all other works, without which, as was said, they

cannot be good.

Butifyousay: "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 ^all know what you can and what you cannot do.
And when you find that you cannot so befieve 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 touch-
ing 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,
Luke 17:5 so that they also prayed Christ and said: "Lord, increase
Han. our faith " ; and He very frequently rebukes them because
M^joff-tjiey iiave so little faith.

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 aevet get so far as to know wh^e

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The Thixd Conmiandmeat 339

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 thm works without any faith, not on God's
nlercy 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. J^'o one knows what a great thing it is
to {pi fit Gqd alflinff, pT'~ff t bft who attempts it with his
works.

VII. Again: if no other work were commanded, would Pmjw
not prayer alone suffice to exercise the whole life of man in ^^^
faith? For this work the spiritual estate has been spe-
cially established, as indeed in olden times some Fathers
prayed day and night. Nay, there is no Christian who does
not have time to pray witliout ceasing. But I mean the
spiritual praying, that is: no one is so heavily burdened
with bis 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 strengthoi his faith.

This is what the Lord means, Luke xviii, when He says, Lake iS:i
"Men ought always to pray, and never cease," althou^ in
Matthew vi. He forbids the use of much speaking and long Matt. 6:;
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 prayM in its proper
time, especially in the mass, as this Commandment requires,
' and wlKtever 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
qpoken prayer are summed up in brief words.

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230 Treatise oa Good WoAs

Vni. iWhere 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 ia no
work like prayer. 3 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 bis 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 bimseU
does not know whether it is really true that he prays or
not; whether it is possible that Us prayer is acceptable,
and other such strange thou^ts. For the evil spirit knows
well how powerful one man's truly beUeving prayer is, and
bow it hurts him, and how it benefits all men. Therefore
be does not willingly let it happen.

When so tempted, a man must indeed be wise, and not
doubt that be and his prayer are, indeed, unworthy before
gudi_ infinite Majesty^ in no wise dare he trust his worthi-
ness, 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 imworthiness I cease from
nothing. I pray and work only because God of His pure
mercy has proniised to hear and to be gracious to all im-
worthy men, and not only promised it, but He has also
most sternly, on pain of H^ everlasting displeasure and
wrath, ommianded us to pray, to trust and to receive.
If it has not been too much for that high Majesty so
solemnly and hi^y to obligate Hts unworthy worms to
pray, to trust, and to recwve from Him, how sbaJl it be too
much for me to take such command upon myself with all

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The Third CMmnandmeiit 231

jc^,- however worthy or unworthy I may be?" Thus
we must drive out the devil's suggestion with God's com-
mand. Thus will he cease, and in no other way whatever.

IX. But what are the things which we must bring wiuu
before Almighty dod in prayer and lamentation, to ezer- |^
cise faith thereby? Answer: First, every man's own be- Pmj Fw
setting need and trouble, of which David says, Psalm zxzii: p>. 3>7
"Thou art my refuge in all trouble which compasseth me
about; Thou art my comfort, to preserve me from all evil
which surrounds me." likewise, Psahn adii: "I cried p*. 141:1
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." 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 bettM^ mirror in which to see your need
than simply the Ten Commandments, in'whicE you will
' find what you tack and what you should seek. If,^ere-
fore,you find in yourself a weak faith, small hope and littie
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
WDCStty l^y before God, lament and ask for help, and with
all con&lence e:q)ect help, and believe that you are heard
and sSair oblaia he^ and mercy.

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333 Treatise on Good Works

Then go forward into the Second Table of the Command-
ments, 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 enou^ to weep even drops of
blood, if you could.*

X. But I know well that many are so foolish as not to

I want to ask for such things, unless they first be conscious

I 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 I 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 im-
measurably 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, un-
chastity, anger, covetousness and unrighteousness. Al-
though themore you find y ourse lf lacking in th«ie^^ing,
, the more and mor e dilig ently you ought to pray or cry.
So blind are we: with our bodily sickness an J nee3" we
run to God; with the soul's sickness we run from Him, and
are unwilling to come back lief ore ~we are well, exactly as
if there could be one God who could help the body, and

ition «I CoDtetaloa, kbove, p. 8i f.

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The Third C<»ninaudmeiit 233

another God who could help the soul; or as if we would
help ourselves in spiritual need, although it really is greater
ibaa 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. GQdjs.not hc«tile tosinnersj b ut only to
iigheticvCTs. that is, to sucb as do not recognize and lament
their sin, nor seek help against it from God, but in their
jovm presumption wish first to purify themselves, are un-
willing 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.

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 i Tim.
exhort thee, that thou see to it, that prayers and interces- *''
sions 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 accept-
able in the sight of God our Saviour." For this reason
Jeremiah, chapter zxiz, commanded the people of Israel Ja- '9-7
to pray for the dty and land of Babylon, because in the
peace thereof th^ should have peace. And Baruch i:
"Pray for the life of the king of Babylon and for the life Bm.
of his son, that we may live in peace imder their nile." '*"

This common prayer is precious and the most powerful, iw. s6:j
and it is for its sf^e that we come together. For this reason "*"'
also the Church is called a House of Prayer, because in it
we are as a congregation with one accord to consider our

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234 Treatise on Good Works

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 to-
gether into a House of Prayer, which a)ming 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 r^ard for the other, nor concerns himself for
another's need? How can that prayer be of help, good, ac-
ceptable and a conunon prayer, or a work of the H<dy
Day and of the assembled congregation, '^lich 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 re-
tained from ancient practice, when at the end of the sermon
the Confession of Sins is said and prayer is made on the pul-
[nt for all Christendom. But this should not be the end
of the matter, as is now the custom and ^ishion; 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
sn, and thereby makes us humble. This should be done
as briefly as pos^le, that then the entire congregation
may confess tiidr own sin and pray for every one with
earnestness and faith.

Oh, if God granted that any congregation at aU heard

I mass and prayed in this way, so that a conunon earnest

Vnjta heart-cry of the entire people would rise up to God, what

immeasurable virtue and help would result from such a

prayer I What more terrible thing could haK>en to all the

evil spirits? What greater work could be done on earth.

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The Third Commandment 33s

whereby so many pious souls would be preserved, so many
sinners converted?

For, indeed, the Christian Chiuch on earth has no greater
power or work than such conunon 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 muac, reading, singing,
observing many masses, and multiplying ceremonies be-
yond 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 conmion, 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 w«
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 sudi a pig-sty far more than aU 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 tmconquerable prayer, that we pray it and bring it
before God as a truly common prayer.

Xm. The povtx of this prayw we see in the fact that Pnttt
in olden times Abraham prayed for the five cities, Sodom, J^^**
Gomorrah, etc., Genesis xviii, and accomplished so much, turn
that if there had been ten righteous pe(^le in them, two ^^_
in each dty, God would not have destroyed them. What * ^'
thai could many men do, if they unit^ in calling upon
God earnestly and with ^cere confidence?

St. James also says: "Dear brethren, pray for one an- Ju-
other, that ye may be saved. For the prayer of a righteous ^''
man availeth much, a prayer that perseveres and does not
cease" (that is, which does not cease asking ever mwe and

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336 Treatise on Good Worki

more, although what it asks is not immediately granted,
as some timid men do). And as an example in this matter
he sets before ns Elijah, the Prophet, "who was a man,"
he says, "as we are, and prayed, that it mi^t not rain;
and it rained not by the space of three years and ^
months. And he prayed again, and it rained, and every-
thing became fruitful." There are many texts and ex-
amples in the Scriptures which urge us to pray, only that
it be done with earnestness and faith. As David says,
i^ 33:18 "The eyes of the Lord are upon the righteous, and His
Pa- ears are open tmto their cry." Again, "The Lord is ni^
**^'' unto all them that call upon Him, to all that call upon
Him in truth." Why does he add, "call upon Him in
truth"? Because that is not prayer nor calling upon
God when the mouth alone mumbles.
Thottflit- What should God do, if you come along with your
PrajM mouth, book or Paternoster,' and think of nothing exc^t
that you may finish the words and complete the numba?
So that if some one were to ask you what it aU was about,
or what it was that you prayed for, you yourself would not
know; for you had not thou^t of laying this or that mattw
before God or desiring it. Your only reason for praying
is that you are commanded to pray this and so much, and

Ithis you intend to do in full. What wonder that thimd^
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 deare 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 nxunber of words, for the prince would think they
mocked him, or were insane; but they put their request
very pl^nly, and present their need earnestly, and then

* Hk pnTEi-book ud the tctuy, Tbe Brevbiy, » cdlectloii of prtyen, wia
used by the decgy; the RoauY> the beuli of which repccaent pnyen. the inuBef
and mare Dumetoiu Av« HarUs, the kiger the Lord'i Pnyei, Pat«r-
BOtter. wu the Uynun'i pnyer-book.

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The Third Commandmant 237

leave it to his mercy, in good confidence that he will grant
it. So we must d^ with God of definite things, namely, |
mention some present need, commend it to His mercy and I
good-will, and not doubt tl^t it is heard; for He has prom- '
ised to hear such prayer, which do earthly lord has done.

XIV. We are masters in this form of prayer when wejitutM
suffer bodily need; when we are sick we call here upon St.; '**'''
Christopher, there upon St. Barbara*; we vow a pilgrimage
to St. James*, 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;* 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 leam from the Ten Command-
ments and the Lord's Prayer. Open your eyes and look
into your life and the life of all Christians, especially of the
Sfnritual 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; bow 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 nmk, station, good works at
prayer: there is no Qiristian vein or trait in you, how-
ever righteous you may be. But it has all been foretold,

ICI. iDtToductioD to The Fouiteeo of CoosolitJon, p. lofi.

*S« note. p. 19T.

* The Gcnmn, OclBStien, mcuii the wooden Inugei ol Hints, which
were painted with oil paint*. It wu tnnslerred to uiy dull penan, blodt-head,
■ometimes uIm to prioti, who mn uurinted with oil U their consecntioa.

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23& Treatise on Good Works

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 irith tears, chapt^

Im.64:t Iziv: "Thou art angry with us, and there is none that
calleth upon Thy Name, that stirreth up himself to take

Enk. hold of Thee." Likewise, Ezekiel xxii: "I sought for a
"^ man among them, that fjiould 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 Iii^e indignation upon them; I have consumed them
with the fire of My wrath." With these words God indi-

^i:it ff. ^^^ ^^^ ^^ wants us to withstand Him and turn away

Nam. His anger from one another, as it is frequently written of
u|ii It. ^J^^ Prophet Moses, that he restrained God, lest His anger

Pi.io6:i3 should overwhelm the people of Israel.

Th« 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, condenm, malign,

sing and talk of their neighbor's dns, and yet dare, unafnud

and unashamed, go to church, hear mass, say prayers, and

r^ard 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

lau^ 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; also by all those who

reviled Christ on the Cross, when they should most of all

have helped Him.

O God, bow blind, nay, how insane have we Christians
become 1 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
£ruit of our mad materiahsm.^ If the Turk destroys cities,

'SlnalUhkelt.

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The Third Commiindmeat 339

countiy and people, and ruins chutxbes, 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 »n flourishes, then no one thinks of fighting, nay, pope,
bishops, priests and clergy, who ought to' be generals, cap-
tains and standard-bearers in this spiritual warfare against
these sinritual and many times worse Turks, these are them-
selves the very princes and leaders of sudi Turks and of
the devil host, just as Judas was the leader of the Jews Lake
when they took Christ. It had to be an apostle, a bishop, ' **^'
a priest, one of the number of the best, who b^an 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 bum 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 ingraritude toward the aidless grace which Christ
has won for us freely with His predous blood, grievous
labor and bitter death. A

XVI. Lol where are the idle ones, who do not know how Prarw
to do good works? Where are they who run to Rome, to ^^
St. James, hither and thither? Take up this one single o«od
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 Chris-
tendom, especially of the rulers, whom God, for the intoler-
able 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 yoa
though you performed all the miracles of the saints, and
1 all the Turks, and yet were found guilty of hav-

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240 Treattse oa Good Works

ing disregarded your neighbor's need and of having thereby
sinned against love? For Christ at the last day will not
ask bow much you have prayed, fasted, pilgrim^ed, done

"'j'^io, *^ •*' tfa^t '•"■ yourself, but how much good you have done
45 ' to others, even the very least.

Now without doubt amongthe "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 command-
ments drive us to our neighbor, that we may thereby bene-
fit others to their salvation. Just as Christ on the Cross
prayed not for Himself alone, but rather for us, when He

Lnkc said, "Father, forgive them, forj they know not what
**■'* they do," 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 wo^ of
their own, and seem to men to be something eztraordinaiy,
and are honored because of their beautiful, splendid life in
manifold good works.

The XVn. Spiritually understood, this Commandment has

j)„ * 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
Gen. arj ceased from all His works, which He had made. Genesis ii.
Therefore He commanded also that the seventh day
should be kept holy and that we cease from our works
which we do the other ax 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 Christen-
dom there were no holiday extxpt the Sunday; that the

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The Tbltd Commandment 341

festivals of Our Lady and of the S^ts were all transferred
to Sunday; then would many evil vices be done away with
throu^ the labor of the work-days, and lands would not be
80 drained and impoverished. But now we are [dagued
with many holidays, to the destruction of souls, bodies
and goods; of which matter much might be said.

This rest or cea^g from labors is of two kinds, bodily
and spiritual. For this reason this Commandment is
also to be understood in two ways.

The bodily rest is that of nhidi we have spoken above, TheKwt
namely, that we omit our business and work, in order that q^.
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 CoL i:it
any holiday whatever" — 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 Izvi, "One holy day shall it- «:m
follow the other"; on the other hand, all days are work-
days. Yet it is a necessity and ordained by the Church
for the sake of the imperfect liuty 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 cotild. For a day of rest is at present not necessary
nor commanded except only for the teaching of God's
Word and prayer.

The spiritual rest, which God particularly intends in nuKaM
this Commandment, is this: that we not only cease from our g^
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

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Ha Treatise on Good Works

powers. But bow is this done? In this way: Man, cor-
rupted by sin, has much wicked love and inclination toward
•m. S:ii all ^ns, as the Scriptures say, Cenesisviii, "Man's heart
and senses incline always to the evil," that is, to pride,
disobedience, anger, Imtred, covetousness, unchastity,
etc., and summa summarum, inall that he does
and leaves undone, he seeks bis own profit, will and honor
rather than God's and bis neighbor's. Therefore all bis
works, all his words, ail 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

••L aiM and life, and that henceforth (as St. Paul says, Galatians ii.)
it may be no longer we who live, but Christ Who lives,
worits and speaks in us. Hiis is not accinnplished with
comfortable, pleasant days, but here ,we must hurt our

CaL 1:17 nature and let it be hurt. Here begins the strife between
the spirit and the flesh ; here the ^irit resists anger, lust,
pride, while the flesh wants to be in pleasure, honor and

G*L j:)4 comfort. Of this St. Paul says, Galatians v, "They that
are our Lord Christ's have crucified the flesh with its affec-
tions and lusts." 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.

Tii« Two XVIII. This rest, namely, that our work cease and God
JJ^ alone work in us, is accomplished in two ways. First,
KMtof through our own effort, sectmdly, 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

Sir. 18:30 Wise Man says: "Follow not thine own desires." And

Dmt. Moses, Deuteronomy xii: "Thou shalt not do what is right

" in thine own eyes."

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TtM Third Commandment 243

Here a man must make daily use of those prayers which
David prays: "Lord, lead me in Thy path, and let me not Pi- no:
walk in my own ways," 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 subtile and specious, throu^ 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 Jer. um
way of man is not in his own power." We see proof of this,
when the children of Israel went out of Egypt throu^ the
Wilderness, where there was no way, no food, no drink, no
help. Therefore God went before them, by day in a bright Ei- tj:it;
cloud, by night in a fiery pillar, fed them with manna from j^^ '
heav^i, and kept their garments and shoes that they waxed ag^i t-
not old, as we read in the Books of Moses. For this reason
we pray: "Thy kingdom come, that Thou rule lis, and not Uttt
we ourselves," for .tiiere^ is nothing more perilous in us *'"
than our reason and will- And this is the fii^t 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,
espedally when they seem to be spiritual and good.

XDC. After this comes the discipline of the flesh, to kill rtriai
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, alasl many blind men, who practise their
casb'gation, 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 fasdng 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.

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344 Treatise on Good Works

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,* and so on. These all seek in thdr
fasting nothing beyond the work itself: when they have
performed that, they think th^ have done a good work.
I will here say nothhig 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 but-
ter, and by so doing would obtain far better results from
their fasting. For such fasting is not fasting, but a mock-
ery 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 accord-
ing to the withdrawal or approach of the lust and wanton-
ness of the flesh, for the sake of which alone the fasting,
watching and labor is ordained, that is, to kill and to sub-
due 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 dis-
tinction.

na XX. Now, if some one should And that more wantonness

^^!^ arose in his flesh from eating fish than from eating eggs
VudBg and meat, let him eat meat and not fish. Again, if he

* St. BubuB, t kfeadaiy saiat, whoie dijr ftS« on Dccembei 4, wm <*""|^<
to protect Bgkioit (tonn utd Ere. See above, p. 147. St. Sebutiaii, a maitTi of
the third txatniy, wbow day lalla od Januaiy ao, was lupposed to wan! oB the
plague.

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The Third Commandment 345

find that his head becomes confused and crazed or his body
and stomach injured through fasting, or that it is not need-
ful to kill the wantonness of his flesh, he shaU let fasting
alone entirely, and eat, sleep, be idle as is necessary for
his health, regardless whether it be f^aiost 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 dting the commajadment
of the Church or the law of his order. He will be regarded
as a man who takes no care of hunself , and, as far as in him
lies, has become his own muido^.

For the body is not given us that we should kill its
natural life or work, but only that we killits 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 Iabor> 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.

XXX. From this we can judge how wisdy or foolishly Vooiiab
some wcnnen act when they are with child, and how the ^^
sick are to be treated. For the foolish women cling so roouah
firmly to their fasting that th^ run the risk of great ^'tl^ '
danger to the fruit of their womb and to themselves, rather log
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.

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346 Treatise on Good Works

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, watch-
ing, 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
tliere 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 tlie
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.

Soflarini XXII. The second form of disc^line which we receive
at the hands of others, is when men or devils cause us suffer-
ing, as when our property is taken, our body ack, 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 wisdcmi,
according to His purity and chastity, not according to the
wantonness of our flesh; for God's work is wisdom and pur-
ity, our work is foolishness and impxirity, 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 doid, that we thus in every way keq>

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The Third CommandiMnt 247

a spiritual holiday, let our works stand idle, and let God
work in us.

^hieref ore in order to kill our works and the Adam in
us, God heaps many temptations iipon us, which move us
to anger, many suff^ings, 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, im-
patience and tack of peace, and attain to His work, that is,
to peace, in us. Thus says Isaiah zzviii, "He does the I*. »*■■'*
■ work of another that He may crane to His own work."
What does this mean? He sends us suffering and trouble .
that He may teach \is tO have patience and peace; He bids
us die that He may make us live, imtil a man, thoroughly
trained, becomes so peaceful and quiet that he is not dis-
turbed, whether it go well or ill wiUi him, whether he die
or live, be honored or dishonored. J There God Himself
dwells alone, and there are no works of men. lliis 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 wraks and virtues.

XXm. These works He considers so great that He com- Tiia
mands us not only to keep the day of rest, but also to hal- ^ uT"
low it or regard it as holy, whereby He declares that there mMr
are no more precious th^igs than suffering, dying, and all
manner of misfortune.' 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 ^all also recognise them as holy things,
be ^ad and thank God when they come upon hhn. For
when they come they make hitn holy, so that he fulfils
this Commandment and is saved, redeemed frran all bis
sinful works. Thus says David: "Precious in the ^ght of Fb.ii6:is
the Lord is the death of His saints."

iitaen of Consolation, itordp.!!

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148 Trwfiise on Good Works

In order to strengthen us thereto He has not only com-
manded 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 com-
forted us in the Scriptures with many words and told us,
p*- 9t:t5 Psalm zci, "I will be with him in all his trouble, and will
Fi. 34:18 deliver him." Likewise Psalm zxziv: "The Lord is nigh
unto all them that suffer, and will help them."

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 I these are the three parts of
i man: reason, desire, aversion; in which all his works are
Idone. These, therefore, must be slain by these three ezer-
; < dses, God's governance, our self-mortification, the hurt
1 1 done to us by others; and so they must spiritually rest be-
-I fore God, and give Him room for His works.

The Cir- XXIV. But such works are to be done and such suffer-
j^*^, * ings to be endured in faith and in sure confidence of God's
Com- favor, in order that, as has been said,* 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 Com-
mandments and their works naturally form, and how from
the First Commandment and faith the Second flows on to

' P»«« 194 1-

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The Third Commandment jmo

the Third, and the Tliiid 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 con-
fess His grace, to give all honor to Him alone. Thenfol,-
lows the third, to worship by praying, hearing God's Word,
thinking of and considering God's boiefits, and in addition
chastising one's self, and keeping the body under.

But when the evil ^irit perceives such faith, such
honoring of God and sudi 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 Ecdui.
faith is very greatly tried, even as gold in the fiie. CFot , ^
it is a great thing to retain a sure confidence in God, al- 4:1*
though He sends us death, shame, sickness, poverty; and
in this cruel form of wrath to regard TTjm as out all-gcadous
Father|]|as must be done in this work of the Third Com-
mandment. Here suffering contains faith, that it must
call upon God's Name and praise it in such suffering, and
so it conies 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 Conmiandment. Thus
faith goes out into the works and through the works comes
to itself again; just as the sun goes forth lanto its setting Pl 10:6
and comes again imto its rising. For this reason the
Scriptures associate the day with peaceful living in works,
the night with passive living in aidveraty, and faith lives
and works, goes out and amies in, in boUi, as Christ says,

John ix. John g^

XXV. This order of good works we pray in the Lord's Paranei
Prayer. The first is this, that we say: "Our Father, Who J^^**
art in heaven"; these axe the words of the first wtak of pnjw

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350 TreatlM on Good Works

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 ne%d, as the Second Commandment says.
TTie 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 eicept within you." 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
ndghbor; 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 th^
seek only what belongs to God; all the others say "our, us,
our," etc; for in them we pray for our goods and blessed-
ness. ^

L«t this, tb&i, suffice as a plain, hasty explanation of
the First Table of Moses, pointing out to simple folk what
are the highest of good works.

* The Second Table follows.

"Thou shalt honor thy father and thy
' mother."

From this Commandment we learn that after the ex-
cellent works of the first three Conmiandments there are
no better works than to obey and serve all those who are
set over us as superiors. For this reason also disobe-
dience is a greater sin than mimler, imchastity, 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 tlian 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

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The Fouitii Conmuuidiiient 231

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 exerdse ourselves in good works toward men, and
first of all toward our superiors.

The first work is that we honor our own father and ob«dl-
mother. And this honor conasts not only in respectful ^ "*
demeanor, but in this: that we obey them, look up to, fumU*
esteem and heed their words and example, accept what they
say, keep silent and endure thdr 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 ^lalt love them," although th^ 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.

n. This work appears easy, but few regard it aright. Dwpi*-
For where the parents are truly pious and love their ^^
children not according to the fl^, 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

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do, leave undone, and suffer what its nature would most
gladly do otherwise; and thereby it finds occasion to des-
|Hse 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 chas-
tise, as they ought (at times even unjustly, which, how-
ever, does not harm the soul's salvation), our evil nature
resents the correction. Beside all this, there are scmie 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 hi^ Com-
mandment of God, Who is above all things, and has with
benevolent intent ^ven 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 imderstood of those who, when the parents are dead
or absent, take their place, such as relatives, god-parents,
' sponsors, temporal lords and qniitual fathers. For every
lone must be ruled and be subject to other men. Where-
fore we here see again how many good works are taught in
this Commandment, since in it aU our life is made subject
to other men. Hence it comes that obedience is ao highly
praised and all virtue and good works are included in it.

Lov* m. There is another dishonoring of parents, much
^1^"* more dangerous and subtUe 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' are very seldom seen. This is due

' 1. 1; bj feu without lovs.

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The Fourth Commandment 253

to the £act 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 posses-
ions, 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 u. si-i -
destroyed by their own parents, and they do like the king '*^',^j^''
Manasseh, who sacrificed his own son to the idol Moloch
and burned him, 11. Kings xxi. What else is it but to 1 Eiiw
sacrifice one's own child to the idol and to bum 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 workUy pleasure, love, enjoyment, posses-
sions and honor, but let God's love and honor and the
desire of eternal bles^ngs 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 Com-
mandments depends altogether upon this Commandment;
since parents are commanded to teach them to their
children, as Psalm Ixzviii. says, "How strictly has He f*. tB:$
commanded our fathers, that they should make known
God's Commandments to their children, that the genera-
tion to come might know them and declare them to their
children's children." This also is the reason why God
inds 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
mough to do, whether he be father or child. But we
blind men leave this imtouched, and seek all sorts of
other works which are not commanded.

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254 TteatlBe on Good Works

n* IV. Now where parents are foolish and train their

1^^ children after the fashion of the world, the children are in
Acu s:>9 Qo v^y to obey them; for God, according to the first three
Conunandments, is to be niore highly regarded than the
parents. But training after the fashion of the world I caU
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 siiL 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 nourish-
ment. 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
Bath, said to God, Esther ziv, "Thou knowest, that the sign of
Vataate '^Y ^^^ estate, which is upon my head, has never yet
delighted me, and I abhor it as a menstruous r^, and
never wear it when I am by myself, but when I must do it
and go before the people." The heart that is so minded
wears adornment without peril; for it weara and does not
wear, dances and does not dance, Uves 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' 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 roust make
some display." Tell me, are not these the words of a heart
which despairs of God, and trusts more on its own provid-
ing than on God's care? Whereas St. Peter teaches and

> The pUrao Mint tt mnk, of lAtac UIc •od muti'idcai Ottk that b definite

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The Foordi Commondmont 355

says, I. Peter v, "Cast all your care upon Him, and be 1 pm. 5:7
certain that He cares for you." It is a sign that they have
never yet thanked God for their children, have never
yet ligjitly prayed for them, have never yet conunended
them to Him; otherwise they would know and have ex-
perienced that they ought to ask God also for the marriage
dower of their children, and await it frtnn Him. There-
fore also He permits them to go their way, with cares and
worries, and yet succeed poorly.

V. Thus it is true, as men say, that parents, although Tniniiic
they had nothing else to do, could attain salvation by train- J^IJ^J"
ing their own children; if they rightly train them to God's Wwk
service, they will indeed have both hands full of good
works to do. For what else are here the htmgry, thirsty, ><■«.
naked, imprisoned, sick, strangers, than the souls of jfour ''^
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 leam 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. what a blessed marriage and home
were that where such parents were to be found I Truly
it would be a real Church, a chosen cloister, yea, a paradise.
Of such says Psalm cxzviii: "Blessed are they that fear f«-
God, and walk in His Commandments; thou ^alt 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 fruit-
ful vine in thine house, and thy children shall be as the

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356 Treatise on Good Worlm

young sdons of laden olive trees about thy table. Behold,
thus shall the man be blessed, that feareth the Lord,"
etc. Where are such parents? Where are th^ 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 coimts 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 com-
manded 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 cor-
rects; nay, for covetousness* sake th^ confirm it and daily
only invent more pilgrimages, elevations of saints,' in-
dulgence-fairs. God have pity on such blindness.

v«tfMt VI. On the other hand, parents camiot earn eternal

^ra^ puiushment in any way more ea^y than by neglecting

cauM their own children in their own home, and not teaching

S^J^ them the things which have been spoken of above. Of

tfon what he^ 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.

Luk« This is shown by that word of Christ, Luke zxiii, "Ye

*'■" '■ daughters of Jerusalem, weep not for me, but for yourselves

and for your children. The days are coining, in which

they shall say; Blessed are the wombs that never bare,

and the paps which never gave suck." 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 ou^t to open the eyes of parents, that they may have

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Tho Fouitii Commandmeiit 357

regard to the souls of their children, so that the poor
children be oot 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
wbidi their self-will is strengthened; although the Com-
mandment 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 Co mm and m ents,
that they are to be fulfilled in the chief work,> 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-
plea^g to God in bis works, and that he let such works be
nothing else than an exhortation and ezerdse 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 theii
children beautifully, but it is all lost, because of their unbe-

Vn. The second work of this Commandment is to honor Ob«dl-
and obey the ^iritual mother, the holy Christian Church, ^^
the ^iritual power, so that we conform to what ^e com- chuck
mands, forbids, a^^ints, 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 Command-
ments.

Now with regard to this work, things are almost worse Tba ii*-
than with regard to the first. The spiritual authority p^T*
should punish sin with the ban and with laws, and con- of Um
strain ite spiritual children to be good, in order that they '"'^
migjit have reason to do this work and to exercise them-
selves in obeying and honoring it. Such zeal one does not

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258 Treatise on Good Worin

see now; they act toward their subjects like the mothers
who forsake their children and run after their lovers, as

t.i:s Hosea ii. says; they do not preach, they do not teach,
they do not Idnder, they do not punish, and there is no ^ir-
itual 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 noth-
ing left except the ban for debt, and this should not be.
But spiritual authority should look to it, that adultery,
unchastity, usury, ^uttony, 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 bouses,
parishes and schools, and earnestly miuntain 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 disdple

''''"* Titus, that he should rightly instruct and govern all
classes, young and old, men and women. But now he
goes to school wbo 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.

• Vni. If the above order prevailed, one could say how

'^^^ honor and obedience should be given to the spiritual

ui« 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, (Uspaises, 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 for-

bidden is taught; and it is clearly seen that the Sfuritnal

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The Fonr^ Commandment 359

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 faith-
ful as he ought, truly, one dty would be too much for him.
For in the time of the Apostles, when Christendom was at
its best estate, each dty had a bishop, although the small-
est part of the inhabitants were Christians. How may
thii^ 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 noth-
ing 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.^

IX. Since, then, the authorities so entirely neglect ai»h«
their work, and are perverted, it must assuredly follow q^^^
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 Apostie 1 Tim.
has said, that those times shall be perilous in which such , j^ '
authorities shall rule. For it seems as if we resisted their yi fi-
power if we do not do and leave undone all that they pre-
scribe. Therefore we must take hold of the first three
Commandments and the First Table, and be certain that

K4.. VI, m) wnd in tbe Addtc*« to U
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36o Treatise on Good Works

no man, neither bishop, nor pope, nor angel, may command
or detennine anything that is contrary to or hinders these
three Comman(hnents, 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 imderstand that the commands
of fasting do not include the sick, the pregnant women,
or those who for other reasons cannot fast without in-
jury. And, to rise higher, in our time nothing comes from
Rome but a fair of ^iritual wares, which are tqienly and
shamelessly bought and sold, indtUgences, parishes, monastic
houses, bishoprics, provostships, benefices, and every thing
that has ever beai foundf»l to God's service far and
wide ; whereby not only is all money and wealth of the worid
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 ne-
{j^ected, God's Wonl and God's Name and honor come to
naught, and faith is destroyed, so that at last such insti-
tutions and offiras 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, mtde-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.

Tb« X. If then such unbearable abuses are all carried on

^^ in the Name of God and St. Peter, just as if God's Name

AbvM* and the spiritual power were instituted to blaspheme

chw«b 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

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The Fourth Comnumdment 361

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 foolishP

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' 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 preadiing or by good
example; or if not, and they do live in Rome or elsewhere,
lay waste and debauch the churches, then let the [>ope
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.

Lol 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 Christen-
dom, and the prevention of the blasphemy and disgradng
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 restrun 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 destrc^ed thereby.

XI. Some think, this should be referred to a General ^*
Council. To this I say: No! For we have had many i

councils in which this has been proposed, namely, at Con- ^?*"'
stance, Basel and the last Roman Council;* but nothing has coumOi

' A aame for the dependnti of the pv*l ooort U Rcaw.
'At Cocwfnce, 1414-1418; »t Bid. 1431-1443; uftone, tbtLatoan CoandU,
l5i»-ijiT.

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26a Treatise oa Good Works

been accomplished, and things have grown ever worse.
Moreover, such councils axe 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 keq) what they have, and so has
put up a bar to ward off all refonnation, to retain protec-
tion 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.' 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 refonnation, 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
tbkk 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.*

obadi- XII. The third work of this Commandment is to obey
JjJJ^^. the temporal authority, as Paul teaches, Romans nii,
powlAn- and Titus iii, and St. Peter, I. Peter ii: "Submit your-
""*"'" selves to the king as supreme, and to the princes as his am-
bassadors, and to all the ordinances of the worldly power."
■ ^^ But it is the work of the temporal power to protect its sub-
jects, and to punish thievery, robbery, and adultery, as St.
Rom. 13:4 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."

Here men sin in two ways. First, if they lie to the
government, deceive it, and are disloj^, neither obey nor

* Or, "Wbo b taid to rale the anmdli."

'TU» [aosTMs at leform i> further eUbonta) In the Addreii to tb«
Christian Nobility.

thoridH

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Xlie FoorA Commandment 263

do as it has ordered and commanded, whether witii 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 g'^'"'
and deception. Secondly, when mea speak evil of the a'.n t.
government and curse it, and when a man cannot revenge
himself and abuses the government with grumbling and
evil words, pubhcly or secretly.

In all this we are to regard that which St. Peter bids 1 Pet.
us r^ard, namely, that its power, whether it do right or '''" '
wrong, cannot harm the soul, but only the body and prop-
erty; unless indeed it should try openly to mmpel us to do
wrong against God or men; 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 ongls
soul, nay, it improves. the^soiU^ although it inflicts loss
upon the body and property; but to do wroi^, that
destroys the soul, although it ^ould gain all the world's
wealth.

Xm. This also is the reason why there is not such great why
danger in the temporal power as la the spiritual, when I^J^
it does wrong. For the temporal power can do no harm, Dtr« not,
ance it has nothing to do with preaching and faith and the ^i^^
first three Commandments. But the spiritual power does A«niw-
harm not only when it does wrong, but also when it ne- j^ ^'''
greets its duty and buses itself with other things, even if ^n*i
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 beheving 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
DO other reason than to lead the people in faith to God.
All this is not found in the tenqwral power; for it may do
and leave undone what it will, my faith to God still goes

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3^4 TreatiM on Good Works

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 diould resist,
become disobedient and quarrel. On the other hand, the
^iritual 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 op-
posite of its duty, as we now see it do every day.

The XIV. In this power also there is much abuse. First,

l^l^i^ when it follows the flatterers, which is a common and espe-

■1 An- dally 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

^ider-webs catch the small flies, but the mill-stones roll

through." So the taws, 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, xmfit rulers

In. 3:1 the greatest of plagues, as He threatens, Isaiah iii, "I will

take away from them every man of valor, and will ^ve

children to be their princes and babes to rule over them."

E«±. Four plagues God has named in Scripture, Ezekiel xiv.

• Sul? ' "^^ ^^ *°^ slightest, which also David chose, is pesti-

14:13 f. lence, 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

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The Fonrtii Comnumdnieiit 265

good and rich; but war and wicked rulers bring to naught
everything that has to do with temporal and eternal

XV. A prince must also be very wise and not at all i
times undertake to enforce his own will, although he may j^*^,
have the authority and the very best cause. For it is a Bi«rdM
far nobler virtue to ^dure wrong to one's authority than ^^itr
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, althou^
all sorts of misfortune may come to others th^eby. So we
lead of the Emperor Octavianus,* that he did not wish to
make war, however just his cause might be, unless there
were sure indications of greats benefit than harm, or at
least that the harm would not be intolerable, and said:
" War is like fishing with a golden net; the Ioss_ risked is al-
ways greats 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 f(^w him, and regard that
more than his own will. So also a prince leads a miiltltude
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 whm a prince rules alter
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 histo-
ries, both in sacred and in profane books, in which they

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366 Treatise on Good Works

would find more examples and skill in ruling than in all

the books of law; as we read that the kings of Persia did,

tath. Esther vi. For examples and histories benefit and teach

' ' more than the laws and statutes: there actual e3^>erieDce

teaches, here untried and uncertain words.

Good XVI. JIhiee special, distinct works all rulers mij^t do

1^ in our times, particularly in our lands. First, to make
Soiari an end of the horrible gluttony and drunkenness, not only
E«a- because of the excess, but also because of its expense. For
Kefonu: through seasonings and spices and the like, without which
GlntMar men could well live, no little loss of temporal wealth has
come and daOy is cxmiing upon our lands. To prevent
these two great evils would truly give the temporal power
enou^ 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?
LBxnrr 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 ccnne by dying daily. If some men erred through ig-
norance, 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,
Rant- this is indeed an unchristian thing. Thirdly, to drive out
**"■•' the usurious buying of rent-charges,' which in the whole

t "The pnrchaaeof fc rent-cbarg* (rent, censns. ZIn*) wu om at
the nutbodi of Investiag inoncy Enquentlj icsorUd to during the Itter middb
■gc*. From the tiuufer bom one pcnon to mother o{ the right to teodve ■ rent
•liouly due the itep wu hot a ibott ooe to tlte creattoo of an thogethec new
icat-chuge, lor the wiiiM i puipoae o{ nhdng moueT h; the wle of IL . . .
The practice would Mcm to hare arisen ^uitaoeously. and to hav« been by no
meaniamere evasoa of the prohibition of utary." Dictionary of Po-
litical Economj, ed. byR. H. Imous Paloxavi, tdL U. Ct. Asbut,
Economic Hlitory. vol. I, pt. ii, JSW, T4. TJ- For a fuller d~
oi the lubject by Lothv, lee the Strmon vom Wnchet (W
Ed.. VI,si-6o).

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The Fourtti Commandment 267

world ruins, consumes and troubles all lands, peoples and
cities through its cunning form, by which it appears not
to be usuiy, 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.

XVII. Here too ought to be mentioned the knavery Hzm-
which is practised by officiates' and other episa^>al ^^,
and spiritual officers, who ban, load, himt and drive the chorck
poor people with great burdens, as loag as a penny remains.
This ought to be prevented by the temporal sword, ^nce
there is no other help or remedy.

O, would God in heaven, that some tim£ a govemmrat vie*
might be established that would do away with the public
bawdy-houses, as was done among the people of Israeli
It is indeed an unchristian sight, that public houses of ^
are maintained among Christians, a thing formerly alto-
gether unheard of. It should be a rule that boys and girls
should be married early and such vice be prevented. Such
a riile and custom ou^t to be sought for by both the spirit-
ual 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 usi I fear that here the wish is foi
greater than the hope; but this does not excuse us.

■ Sea note above, p. tto.

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l68 Treatise on Good Worka

Now see, here only a few works of m^^trates aie indi-
cated, but th^ are so good and so many, that th^ have
superabundant good works to do every hour and couJd con-
stantly serve God. But these worka, 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
h(Hior and praise of his gracious God, thereby to serve
and benefit his neighbor.

Ob*^ XVm. The fourth work of this Commandment is obe-

^^^^ dience of servants and workmen toward their lords and

ladies, masters and niistresses. Of this St. Paul says,

Titsv^sTitus ii: "Thou shalt exhort servants that they highly

''^°^*'* honor thdr masters, be obedient, do what pleases them,

not cheating them nor opposing them"; for this reason also:

because they thereby bring the doctrine of Christ and our

faith into good repute, that the heathen cannot complain

I Pet of us and be offended. St. Peter also says: "Savants, 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."

Now there is the greatest complaint in the worid about
servants and working men, that they are disobedient, un-
faithful, unmannerly, and over-reaching; this is a pl^ue
sent of God. And truly, this is the one work of servants
whereby they may be saved; truly they need not make pU-
grimages or do this thing or the other; they have enough
to do if their heart is only set on this, that they gladly do
Eph. «:s and leave undone what they know pleases their masters
'^ '"*' and mistresses, and all this in a simple faith; not that they
would by their works gain much merit, but that they do it
all in the confidence of divine favor (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 th^ shotdd think M as an <

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The Fourth Conmuuidineiit 269

and exhortation ever to stiengtbea their futh and confi-
dence 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.

XIX. On the other hand, the masters and mistresses DntiMtf
should not rule their servants, maids and workingmen
rou^y, 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 eartii
in imperfection. Of this St. Paul says, Cotossians iv,
"Masters, do unto your servants that which is just and oo. 4:1
equal, knowing that ye also have a Master in heaven."
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 thin^,
and yet have a care that the servants do right and leani
to fear God.

But see now, what good works a householder and a mis-
tress 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 mi^t well forget
the other showy, far-off, invented woi^ of men, such as
making pilgrimages, building churches, seeking indulgence,
and the like.

Here I ought naturally also to say how a wife ought Bubni
to be obedient, subject to her husband as to her superior, '"'"'•
give way to him, keep dlent and gjve 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 ' ^■
SL Peter and St. Paul have said much. But this has its e^
place in the further explanation of the Ten Command- f^"'-
ments, and is easily inferred from these passages. y,aB.

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270 Treatise ob Good Woria

Sva- XX. But all that has been said of these works is in-
■"^ eluded in these two, obedience and cwisiderateness.'
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,

Rom. i3:S Romans zii: "He that ruleth, let him do it with diligence";
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, althoi^
heaven stood open before him, nor be driven from it, al-
though hell were chasing him. This is the r^t road that
leads him to heaven."

Oh, if a man were so to regard himself and his position,
and attended to its duties ak>ne, how rich in good works
would be be in a short time, so quietly and secretly that
no one would notice it except God alone ! But now we let
all thiH go, and one runs to the Carthusians,' another to this
place, a third to that, just as if good works and God's
Commandments had been thrown into onners and bidden;
Pio*. although it is written in Proverbs i, that divine wisdom
i:m(. ^g{}j Q^t ),gf commandments publicly in the streets, in
the midst of the people and in the gates of the dties;
which means that they are present in profuaon in all places,
in all stations of life and at all times, and we do not see

J. them, but in our bUndness look for them elsewhere. This

t4:is-^ Christ declared, Matthew ixiv: "If they shall say unto

■Soigflltiikelt, Luther'* tnuluioa of the Vulsate loUcltude
fa Rom. 11:8, where our Eogliih VerrioD readi "diUgcoce." Tbe word u Luther
OKI it faidudn the tm Ueu of Garefulnea utd eooMenuaai

' A moM Mrlct monwhc order; the phtue here b eqvivtient to "bocooMs «

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The FDurtti Commandment 371

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."

XXI. Again, obedience is the duty of subjects, that they
diiect all their diligence and effort to do and to leave im-
done 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 hves well or does
good works, whether it be prayer or fasting, or by what-
ever name it may be called, if he does not earnestly and
diligently exercise himself in this.

But if it should happen, as it often does, that the tem- The
poral power and authorities, as they are called, should ob«di.
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 Acu s-t
God rather than men." 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. Like-
wise, if he bade us bear false witness, steal, lie or decnve
and the like. Here we ought rather give up goods, honor,
body, and life, that God's Commandments may stand.

The four preceding Conmiandments have their works Th«
in the understanding, that is, they take a man captive, ^^.
rule him and make him subject, so that he rule not himself, m«nd-
approve not himself, think not h^;hly of himself; but in '°*'*
humility know himself and allow hiioself to be led, that
pride be prevented. The following Commandments deal
with the passions and lust of men, that these also be killed.

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273 Treatise od Good WoAs

Tba I. The passions of anger and revenge, of which the

SS2t fi**^ Commandment says, "Thou shalt not kill." This
MM Commandment has one work, which however includes
many and dispels many vices, and is called meekness.*
PalM 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 Animal
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 ^nrit also would be meek if he had Ms own
way. Dissatisfaction and resentment overwhelm you in
order that they may show you how full of anger and wicked-
ness you are, that you may be admonished to strive after
meekness and to drive out anger.
TnM The second form of meekness is good throu^ and
JJ^' through, that which is shown toward opponents and ene-
mies, 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, altbou^ they had taken away
goods, honor, life, friends and everything. Nay, where it
is pos^ble, it returns good for evil, speaks well of them,
thinks well of them, prays for them. Of this Christ says,
u>tt Matthew v: "Do good to them that desfutefully use you.
"^ Pray for them that persecute you and revile you." And
Rom. Paul, Romans zii: "Bless them which curse you, and by no
11:14 [■ means curse them, bat do good to them."

XI. Behold how ttus precious, excellent work has been
lost among Christians, so that nothing now everywhere
prevails except strife, war, quarreling, anger, hatred, envy,

•SKnftmflthlgkelt.

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Hie Flftti Conmiindinimt 273

back-biting, curang, slandering, injuring, vengeance, and
all manner of ai^iy works and words; and yet, with all tliis,
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 moat 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 Command-
ment; although God has said, that not he who does such J**"
works, but he who kee ps ffis Conunand T""'*°, a^flj g'tM- ji;,,;^
into e ternal life.

How, since no one lives on earth upon whom God does BnMdM
not bestow an enemy and opponent as a proof of his own ^^ ,^
anger and wickedness, that is, one who afflicts him in oood
goods, honor, body or friends, and thereby tries whether
anger is still present, whether he can be well-disposed
toward his enemy, speak wdl of him, do good to him,
and not intend any evil against him; let him <»me for-
ward who asks what he shall do that he may do good
works, please God and be saved. Let him set his enemy be-
fore him, keep him constantly before the eyes of his heart,
as an exercise whereby he may curb his sforit 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 uut
say unto you, that whosoever is angry with his naghbor, ^''*
{3 in danger of the judgment; but whosoever shall say to
his brother. Thou fool (that is, all manner of invective,
curing, reviling, standeiing), he sTmll be in danger of evef*

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274 Treatise on Good Works

lasting fire." What remains then for the outward act,
striking, wounding, killing, injuring, etc., if the thoughts and
words of anger are so severely condemned?

m. 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 puned for us all
wh^i 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.
Tke But here we must watch, that we be not medt ccmtiary

^^^.*' to God's honor and Commandment. For it is written of
■M* Moses that he was the very mediest man on earth, and yet.
Sir. 45:4 when the Jews had worshiped the golden calf and provoked
El 3*:iS God to anger, he put many of them to death, and thereby
made atonement before God. Likewise it is not fitting
that the ma^trates should be idle and allow wi to have
sway, and that we say nothing. My own possessions, my
honor, my injury, I must not regard, nor grow angry be-
cause of them; but God's honor and Commandment we
must protect, and injury or injustice to our ndghbor 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 eaaly 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 siimed; for we have ^nned much more against
God. Behold, a short Commandment this, but it i»esents
a long, mighty exercise of good worlu and ot faith.

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The Sxth Comnmndmont 27s

Thou shalt not commit adultery. nw

Siztk

In this C o"fTn ji.T>HTn pn t too a good work is commanded, ^""
which includes much and drives away much vice; it is mant:
called purity, or chastity, of which much is written and ^^
pieached, and it is well known to every one, only that it is mtttt
not as carefully observed and practised as other works
which are not commanded. So ready are we to do what is
not onmnanded and to leave undone what b commanded.
We see that the world is full of shameful works of unchas-
tity, indecent words, tales and ditties, temptation to which
is daily increased through ^uttony and drunkenness, idle-
ness and frippery. Yet we go our way as if we were Chris-
tians; when we have been to church, have said our little
prayer, have observed the fasts and feasts, th^i we think
our whole duty is done.

Now, if no other work were commanded but chastity
alone, we would all have enou^ to do with this one; so
perilous and raging a vice is imcbastity. It rages in all our
members: in the thou^ts 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." Kom. 7;ts

n. If this work of chastity is to be permanent, it will
drive to many other good works, to fasting and temper-
ance over against gluttony and drunkenness, to watching
and early rising over against laziness and exces^ve sleep.

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37<^ Treatise on Good Works

Heipi to work &nd labor over against idleness. For gluttcMiy,

^£^J^ drunkenness, lying late abed, loafing and being without

ttty woik are we^wns of unchastity, with which chastity is

R*""- quickly overcome. 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 unchastify,

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 medi-
tate on the Gospel, and in it con^der Christ's sufferings.
P>. ijT^nilGs'says Psalm czxzvii: "Happy shall he be, that taketh
and dasheth the little ones of Babylon against the rock,"
that is, if the heart runs to the Lord Christ with its evil
thoughts while th^ are yet yoimg and just be^nning ; for
Christ is a Rock, on which they are ground to powder
and come to naught.

See, here each (me will find enou^ to do with himself,
and more than enou^, and will be given many good woiks
to do within himself. But now no one uses prayer, fastii^,
watching, labor for this purpose, but men stop in these
works as if they were in themselves the whole purpose,
although they ^ould 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 vrbat quantity and how long
they help him to be chaste, that he may thus choose and
observe them for himself; if he caimot 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 leam to rule

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The Sixtti Commandiiieat 377

himself. This was the purpose for which themooastic
houses were established of old, to teach young people
discipline and purity.

m. In this work a good strong futh is a great help, r>ttb u
more noticeably so than in almost any other; so that for ^^^
this leascm also Isaiah xi. says that "faith is a ffxdle of the titr
reins," that is, a guard of ciasti^. For he who so lives ^ "=*
that he looks to God for all grace, takes pleasure in spirit-
ual 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 chastify. For as the faith in divine
favor lives without ceaang and works in all works, so it
also does not cease its admonitions in aU things that are
pleasii^ to God or displease Him; as St. John says in his
Epistle: "Ye need not that any man teach you: for the tjeba
divine anointing, that is, the Sphit of God, teacheth '*''
you of all things."

Yet we must not deqtdr if we are not soon rid of the temp-
tation, nor by any means im^ne that we are free from it as
long as we live, and we must regard it only as an incentive
and admonititm to prayer, fasting, watching, laboring, and
to other exercises for the quenching of the flesh, esped-
ally to the practice and exerdse of futh in God. For that
chastity is not predous 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 iPeti:ii
from fleshly deares and lusts, which war always agunst
the soul." And St Paul, Romans vi, "Ye shall not obey R""- *;"
the body in its lusts." In these and like passages it is
shown tiiat no one is without evil lust; but that every<me
shall and must daily fight against it. But although thb
brings uneasiness and pain, it is none the less a work that
gives pleasure, in which we shall have our comfort and satis-
faction. For they who think they make an end of tempta-

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378 Treatise on Good Works

tioQ by yielding to it, only set themselves on fire the more;
and although foi a time it is quiet, it comes a^ain vith more
strength another time, and finds the nature weaker than
before.

Thou shalt not steal.

Tliis Commandment also has a work, which embraces
very many good works, and is OH)osed to many vices, and
is called in German Mildigkelt, "benevolence;" which
, isaworkreadytohelpandserveeverycmewithone'sgoods.
And it fights not only against theft and robbery, but
a^iainst all stinting in temporal goods which moi may
practise toward one another: such as greed, usury, over-
char^ng and plating wares that sell as solid, couuterfdt
wares, ^ort measures and weights, and who could tell aU
the ready, novd, clever tiicks,* 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."
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 ^ve, 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 aU business, we would not only find enouf^
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, en-
tangled and taken captive with cares of this temporal life
and dishonest seeking of gain.

n. Therefore the Wise Man says not in vain: "Hapi^
is the rich man, who is found without blemish, who does
not' nm after gold, and has not set his confidence in the
treasures of money. Who is he? We will praise him, that

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Tlie Seventh Comnuuidmeiit 279 '

he has done wondrous things in his life." As if he would
say; "None such is foimd, or very few indeed." Yea, o»H
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, imder cover of which it accumu-
lates 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 mirades, 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 mon^, but let the gold run after him, and money
wait on his favor, and let him love none of these things nor
set hia heart on them; then he is the true, generous, wonder-
working, haj^y man, as Job xxxi says: "I have never yet Job ji:m
relied tqwn gold, and never yet made gold my hope and
confidence." And Fsalm IzJi: "If riches increase, set not Ft.6i;itt
your heart upon them." So Christ also teaches, Matthew
vi, that we shaU take no thought, what we shall eat and Mttt.
drink and wherewithal we shall be clothed, since God cares '*^' *"
for this, and knows that we have need of all these things.

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 deq>air,
thinking that he will not have enough; for in Adam we
are aU condemned to labor, when God says to him, Gene^
iii, "In the sweat of thy face shalt thou eat bread." And Geo. 3:1*
Job V, "As the birds to flying, so is man bom imto labor." Job st
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 wiU
thereby fulfil God's Commandment and be saved 1

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aSo Treatise on Good Works

r«tthth* m. This work faith teaches of itself. For if the heart

g^„^ looks for divine favoi and relies upon it, how is it possi-

iMie* ble 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 mudi he may give away.

For his God. Whom he trusts , will not lie to hhn nor forsake,

P». «:« him, as it is written, Psalm xxzvii: "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

CoL y.s begging bread." Therefore the Apostle calls no other an

idolatry except covetousness, because this sin shows most

[daioly 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.
■^ow, as in this Commandment faith is the master-wprk -
man 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.

TheTMt 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 libera] only to our friends? As
Luke Christ teaches, Luke vi, even a wicked man does that to
fi^> t- another who is his friend. Besides, the brute beasts also
do good and are generous to their kind. Therefore a Chris-
tian must rise higher, let his liberality serve also the unde-

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The Eighth Commandment 281

serving, evil-doers, enemies, and the ungrateful, even as uut.
hi$ heavenly Father makes His sun to rise on good and evil, ^^*
and the rain to fall on the grateful and ungrateful.

But here it will be found how hard it is to do good
works according to God's Ccnmnandment, 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 imgrateful, and do good
to them; then you will find how near you are to this Com-
mandment 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 -nbea 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 himgry; if you do not feed him, you UMt
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.

But the magistrates and cities ought to see to it that the
vagabonds, {nlgiims and mendicants from forei^ lands be
debarred, or at least allowed only under restrictions and
rules, so tl^t knaves be not permitted to run at large under
the guise of mendicants, and their knavery, of which there
DOW is much, be prohibited; I have spoken at greater
length of this Commandment in the Treatise on Usury.'

Thou shall not bear false wltnessTiM
against thy neighbor. ^.

This Commandment seems small, and yet is so great, ^^t*
that he who would rightly keep it must risk and imperil The
life and limb, goods and honor, friends and all that he has; ^^.
and yet it includes no more than the work of that small foiaeu
member, the tongue, and is called in German Wahrheit
s a g e n , "telling the truth" and, where there is need,
gainsaying lies; so that it forbids many evil works of the

nai Ed., VI,36B. Ct. kbo

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382 Treatise on Good Worts

iB 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 furtho^ his neighbor's good cause;
If att. in doing whidi he does not do to bis neighbor as he would
''" have his neighbor do to him. This S(Hne men do for the
sake of gain, some to avoid loss or ^lame, thereby seeking
thdr own advantage more than God's Commandment, and
excuse themselves by saying: Vigilanti jura sub-
V e n i u n t , "the law helps him who watdies"; just as
if it were not as much their dufy to watch for their neigh-
bor's cause as for their own. Thus they intentionally
allow theii neighbor's cause to be lost, although they know
that it is just. This evil is at present so conuncoi that I
fear no court is held and no suit tried but that one ade sins
against this Commandment. And even when they cannot
accomplish it, they yet have the unrighteous si»rit and will,
so that they would wish the neighbor's just cause to be lost
and their unjust cause to pro^r. Tiiis sin is most fre-
quent when the (^)ponent b a prominent man or an enemy.
For a man wants to revenge himself on his enemy: but the
ill will of a man <^ prominence he does not wi^ 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 di^easure,
loss and danger for the truth's sake; and so God's Ctaa-
mandment must perish. And this is aknost universally
the way of the world. He who would keep this Com-
mandment, 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 giftsi so that in all
places it is truly a high, great, rare work, not to be a false
witness against one's nd^bor.

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The Eig^A Comnundment 383

n. Tbere is a second bearing of witness to the truth, fa
which is still greater, with which we must fight gainst the 5£2im
evil spirits; and this- concerns not tnnporal matters, but the
Gospel and the truth of faith, which the ^^ spirit has at
no time been able to oidure, and always so manages that
the great among men, whom it is hard to resist, must op-
pose and persecute it. Of which it is written in Psalm
Izzzii, "Rid the poor out of the hand of the wicked, and Pi-
help the forsaken to mtuntain his just cause." *'^ ^

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 persecu-
' tion 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 portirai of the kings,
princes, bishops, doctors and clergy, and all that is great,
would oppose it and rage against it, as has always h^>-
pened when the Word of God has onne 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 pre-
cious 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.

Therrfore, as at that time, so at all times there are few
who stand by the divine truth, and imperil and risk Ufe
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 M^tt
sake." 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

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384 TlTMtiBe on Good Wcaks

and kings attack it, all men flee, keep silent, dissemble, in
order that they may not lose goods, honor, favor and life.

*•—• HI. 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,
thoi^ it cost life or cloak, though it be against pope ox
kings; as we see that the martyrs did. F or such a heart ia .
aarisfied and [ f^ta e^y hy^i^se it has a pado 'tf, IgYJ^ff
'(^^ therefore it despises all the favor, grace, goods and
honor of men, lets them come and go as they please; as is
Pk 154 written in Psalm xv: "He contemneth them that contemn
God, and honoreth them that fear the Lord"; that is, the
tyrants, the mighty, who persecute the truth and deqnse
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 whcmi
Hd>. it may; as it is written of Moses, Hebrews zi, that he stood
""** by h^ brethren, regardless of the mighfy king of Egypt.
Lo, in this Commandment ag^ you see briefly that fiuth
must be the master-workman in this work also, so that
without it no one has courage to do this work: so,£iUizelx
nrp all ynrlis comprisftd in f juth, a s has now be^ often said.
Th e r efore, apart from faith ^ works, are dead, however
good the form and name they bear. For as no_ qs&Joe&.
the work of this rnmTTign^jpifint ^-Tfypf bff K«> fiim and_
tearless in. the confidence of divine fayorj.so also he does no
work of any other Commandment without the same faith:
thus every one may easily by this Commandment test and
wei^ himself whether he be a Christian and truly beheve
in Christ, and thus whether he is doing good works or no.
Now we see how the Ahnighty 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
ezaQq)le of this same confidence and of such good works,

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The mnth and Tenth Conunandments 385

to the end that we should believe in Him, follow Him and
abide in Him forever; as He says, John ziv: "I am the Way, jobn h*
the Truth and the life," — tiie 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 conmunded, are perilous and easily known:
such as h yildin g churches, beautifying them, makii^
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 consdences, 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 ke^ the Com-
mandments of God, and can never do all the good works
which he is commanded to do; why ihai does he sedc
others, which are neither necessary not commanded, and
neglect those that are necessary and commanded?

The last two Commandments, which for* n»
bid evil desires of the body for pleasure and for tern- ^*
poral goods, are clear in themselves; these evil desires do tmA
no harm to our neighbor, and yet they continue imto the ^^.
grave, and the strife in us against them endures unto death; nenta
therefore these two Commandments are drawn together by
St. Paul into one, Romans vii, and are set as a goal unto lUan. 77
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. For grigjqal 3JB 's bwriJnjiaJixA
nature^ and may be chedced, but not entirely uprooted, \
iXC!{!i through the death of the body; which for this )
reason is profitable and a thing to be desired.' To this /
may God help us. Amen. /

>Cf.Tk« F««rt<Bii «( Coitt«l*tl«B abovt^p-tM.

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A TREATISE

NEW TESTAMENT

HOLY MASS
tsao

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INTRODUCTION

The Trefttisc on the New Testament, that {a, on the
Holy Masi, was published in the year ijao.^ In the beginning of
Auguat of that year, Luther's Address to the Christian No-
bility of the German Nation bod appeared, in which he had
touched upon the subject of tlie mass,' but refused to express himself
fully at that time, promising to take up this questiM) laUr, a promise
which be bad already made in his Treatise on Good Works, of
May, 1510.' He must have begun the preparation <4 this Treatise
on the New Testament while the Address to the Chris-
tian Nobility waa still {□ press, because on Aug. 3 it was already
finished and ready fc« publication.* The treatise, therefwe, takea its ^aos
betweoi Luther's two hmous writing, the Address to the Chris-
tian Nobility and the Babylonian Captivity of the
Church, which appeared In Oct, 1510. Its tone is remarkably quiet,
and its aim predominantly omstiuctive. Itisoneof those devotional tracts
iriuch Luther iwued from time to time between his larger publications, and
which appear like roses ammg the thorns of his polemical writings.

The doctrine of the Lord's Suffxr was <Hie of the most corrupt doctrines
of the Roman Church, and it was, therefore, but natural that Luther
should have written eztensivdy mi this siAject, even at the beginning of the

< As the earliest pdots, the {^lowing may be mentioned: (OByJoh. Grueneaberf
In Wittenberg, isio (thebasUofthe Wdmar text); (3) br the lune publisher, I5ic^
(SI by Melcbior Lotther In Witteobeii, 1510; (4} by Sikniu Ottniar hi WitteobelK
Aog. iiM, 1510 (thii ti the tett of the ErlsoBeD Edition); (5) a Wit-
tenbeiK print with no mention of the publiihcr, but otberwiae idrntical in
appearance with No. 4; <6) by Fridrichen Peypus at KUnibag, 1510; {7) ■ Witten-
berg print, 1510. with no mention of the publliha; (B) by Adam Petri la Bud.
1510; (q) a mitoiberg edition o( 1510, revised by Luther (a n d e r w c i t gecor-
rliiert dntch D. Uart. Luther);thu edidoa In ocUvo, all the
preceding in quarto. The text ai this treatise In the foUowiog collectioni of Luther's
works, Wittenberg, Vn, 15 S.; Jena, I, 31Q S.; Altenburg. I, juff.; Ldpzig, XVII
440 a.; Wskh XIX, 1156 B.; Erlangen XXVII, 141 B.; Weimar VI, 353 ff.

* By tbc wnd "mut" Luther means the celebration of the Lord'i Supper. EvcB
afta this saoament was understood la an erugelical Kose. the Lutherans for a
long time kept the name mass. Thus Melanchtbon writes in tbe Augs. Conf.,
Art. zdv. "Our churches are lalscly accnseal of sbcdiahhig the dum; for the maai k
retained on our part, sod cek^rated with the greatest n

• Psge SI4.
*DtWBm, Lather's Brief e. 1.475.

in (S8B)

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390 Treatise on fbo New Teetiment

wtA of refonnatko. From this period, wbta tHe of^osltloa of the
SacrunentaiUm' to the doctrine t4 the Rttl Preaeoce had not yet uteo
we ha.ve tour writings of Lutber in which he nukea this wcnment & nibject
ot tptdal Hi^iiHyrinn Theae are (i) hii mild-toned Sermon von dem
hochwQrdigen Saciament, etc, of ijiq; (a) the pmcnt
Sermon von dem neuen Testament , etc., of Aug., 1530;
(3) the Babylonian Captivity of the Church, of Oct, 153a;
(4) the strongly pdemical tract On the Abuse of the Man, 1511.*
We shall have occasion to refer to some interesting pcrints of ccnnpuiMO
among these woAa.

This treatise is divided into sections, ending with number 40, hut section
$a is omitted, so that there are only 39 in all. Section i contains the in-
troduction, section 40 the condurion. Sectims a-is are the pONtive,
constructive part of the treatise, dealing with the question. What b the
Lord's Supper? In sections 16-34 the sacri&ul theory of the Roman
Church is rejected; sections 35-31 discuss (i) in how far we may q>eak of
IwnUng an offering in the lacmment, and (3) what foIlowB for the concq>-
tion of a true priesthood in the Church, viz., the priesthood of all bdievcn,
Sectioos 33-39 deal, among other things, with the abuses to which an uD-
scriptural omception of the Lord's Supper has led. Of special btoest
is section 13, in which Luther gives a summary of all that eaten into the
Sacrament of the Altar.

Knowing, as we do, that Luther developed his doctrine of the Lord's
Supper gradually^ and under stress of much <^)poation frcsn all sides, it b
interesting for us to note the stage of that devel<^>ment which this treatise
r ep r esen ts. We may, therefore, inquire how he stood at this time on the
question of the Real Presence. Hiis questitm is answoed undo' the fourth
pdnt of section is. The true jwesence of the body and blood cannot be
more dearly admitted than [s done in sections 11 and 11 of this treatise.
We can safely say that there never was a time when Luther was uncertain
on this point. The pdnt of view from which be discusses the significance
tt the sacrament intfae Sermon von dem bochwflrdigen
Sacrament (1519) has sometimes been dted to the contraiy, but even
to this Sermon, with it> onphiss iqxMi the tphitual body of Christ,
of which evai those may be partaken whom the pope mi^t czdude frcm
the estenal ctanmunion, he q»ealcs at the bread and wine aa being changed

'Tba name givoi by the Lutheran thunLif.Tn to tboea lAa denied At nal
^cMDce of the body ind blood ot Chrict in the Lc»d'i Su|i(>er.

* Tm mote miijit have been mcntiaiMd: (i] ■ diicoune on the propa pnpaiatioa
fcr the Lcsd's Supper (Eil. Ed., XVII, 55 B.) ud (1} tlu Dlscoerse on
EicomrQoniotlDii (Itrid., XXVII, >ofi.}.

■In the IntiodDctiaa to The Babylonian Captivity ot the
Chnrcb he writes: T am compeDcd, whether I win m not. lo became dalbr
■Mm kscMd. bavinc Ki many natsUe teadtcn dfUgSBtly poshiai me on and keep-
facneatwofk." (Weimar Ed., VI,4(i7-)

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Introdnction 391

into the Lord's "true, nmtunl fleah" and into Hii "nttitnl, trae blood,"*
whkh ibowa ttwt Luther at th&t time, nine months before the appear-
ance of this Treatise on the New Testament, still held even
tn tlie conception of tiansubstantiatioa. He cannot, thenfore, havg
bad donbts about the Real Presence.

In view, however, of the rapid developmeot of Luther's doctrinal cm-
cations, we might further ask: Did Luther still retain his belief in trait-
snbstantiation at the time when he wrote the Treatise on the New
Testament? At the be{^nnin|[ of October in this same year, in Us
Babylonian Captivity, Luther coones out for the first time with
an attack oa this Rnoan doctrine. He regards it as a mere human opin-
ko, which one may accqit oc not accept, and deariy indinea to tbe belief
that after ccosectation not only tbe form (G e s t a 1 1 ; 1 p e c 1 e >), but
abo tbe substance of bread and wine is stiU present.* In the Sermon
von dem hocbwflrdigen Sacrament he qioke of the "shape
and fonn of the bread"; in the present treatise he chooses the ezprcasicn;
"£Gs own true flesh and blood under the biead and wine" (sec. ii). Thia
would saon to indicate that in this writing he already hdds the opinion
which be soon af towan] eipnsied In the Babylonian Captivity.
But while be bdievesin thereal presence of Chrbt's "own tme flesh and
Uood," this body of Christ he regards — at this time, whot he has not yet
bad to iBcet the qnrituallstic interpretation of tbe Sacramentarians — as a
sign only, a thing signifying tbe Uesaing of tbe sacrament, which is fcogiv^
nets of tins and Ufe etenal (sec 10). Enctly tbe same view is expressed in
tbe Sermon ottsi9-* 'Xutliec dota not yet speak of 'any value which
this bocfy, aaCTanwntally Imparted, is nqipoaed to have In and of itsdf.' "•

Hw qnestkn nezt ariaea: Bow doe* the nd[rfent of the rign (body and
blood under bread and wine} become partaker ot that which is thereby dg-
nified? It Is throu^ faith, as the receiving organ (sec. 13). So.too.bitba
Sermon of isig, where it is called the "third part of the sacrament,"
"in whkh the power lies" (wo die Macht anllegt). Atalater
time Lntbei found it necessary to empbasice the fact that It b not through
the faith of the redpknt that the ncrameat gains its power and efficacy,
•inca this attaches to it dnqdy by virtue of tbe Word;' but that faith Is
the lecefvlng organ for tbe bUsalng of the Mcrantent is a coovlctiao which
be never gave up.

Tlw object of faith Is the Goq)d, I. e.,the pnxnise of tbe Ioi|jveaeH of
Aia contained in the Words of butttutioa, which arc a "Uatameot," a

>Cf. KoBnUN-KAWiutr, Martin Lather, 4th ed., I.sS*: Kamuw>
Eav, Thaolotr of Lather, I. 9M f; Lather's Werkc. Berlin

Ed., m, «6l-l64< *74.
•Weimar Ed.,VI.Siif.
■CL KoMtuw-H*T, op. cit., LMBt
<TbId., p-isa.
*Erl. Ed., XVI, S3. 9* ff.

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293 Treatise on flie New Testameid

"new and eternal testament" (sees. s-io). Hence the title of the wtxk,
Treatise on the New Testament. While the Sermon ol
151Q q)eaks of the Goq>d only in general, we have here a spedal
emphasis on the woids of iostitutioii as embracing "in a ahott summaiy"
the whole Gospel (sec 33). The words of institutiai are sdU futhec
emphasized and interpreted in the work On the Abuse of the Mass,
of ijii. Because of the imp<»taDce of the W(«d in the sacrament, Luther
dedaies that the words of institution should be tpokta aloud, not
whispered, as was and is done in the Roman churches, and in a lugnage
which is understood by the people (sec 16).

An eq>edally stHldng feature of this treatise is the iqieUed asaertJcm
that faith which leans on the Word, and is the "iiiindpal part et the mass,"
does not absolutely need the sacrament. "I can daily enjoy the sacra-
ment in the mass if only I keep before my eyes the testament, that is, the
words and covenant of Christ, and feed and stimgthen my faith thereby"
(sec. 17).' He quotes Augustine: "Only believe, so hast thou already par-
taken of the sacrament." In interpreting this passage we must remembtf
that Luther was writing at a time when he was daily opecting to hear that
the pope had excommunicated him from the Church. His comfwt was
that he and his foUowen could not be excluded by a papal dictum from the
ccxnmunion of true believen and saints, nor deprived of the qnritual feeding
upon the true spiritual body at Christ.

In this treatise Luther also attacks foi the first time the Roman doctrine
of the mass as a bloodless repetition of the sacrifice caice made oa Calvary —
a theoiy which forgets that the mass is a testament and sacrament, in
irtilch God priHnises and gives sraiething to us, not we to Him (sec tg).
la much stronger language, and quoting Scripture more eztcnsivdy,
Luther eqioses and rejects this emt, so fundamatal to the Roman system,
inhisworicof 1511, On the Abuse of the Mass. In tbe Baby-
lonian Captivity he remarks, "When I published my Sermoa of
tbe Supper,* I was still caught in the prevailing conception, and was in-
different lAether the pope waa right <v not."* In this treadae, then, we
have the first clear statement of tbe reformer oa this subject.

It shows, however, the beautifully conservative character ol Luther
that even here, where he is compelled to reject the Roman saciifidal theory,
we see him laboring to detect at least an dement of scriptural truth in the
refuted doctrine. He says (sees. a6, 37) that in the St^per we use Chiirt
as OUT Sacrifice and Mediator, by bringing our prayer and thankagiving to
tbe Father through Km. And this furnishes the basis on which he builds
the evangelical doctrine of the priesthood of all believers (sec 38): a 1 1 C
Christenmftnner Pfaffen, alle Welbet Pfaffinnen,

'5« also with much emphami in tbe SeimoQ v. d. hochw. Sac, is)9-
*Hemeuis the Serm. v. d. hochw. Sac, 1519.
■Weimar Ed., VI, joa.

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Introductioii 293

es sef jung odtt alt, etc. This thought h atiU man stt<»g1y
emphasized in the Abuse of the Mass, <rf 1531.

Two more points need to be mentioaed, — the withholding of the cup fiom
the laity and tlie number of the saciaments. In the Sermon of isig
Luther attaches little imp<«tBnce to the coaununion in both kiiida, though
be thinks it would be well for the Church in a General Council to restore
the two dements to all Christians. But in this tieatiae of 15 30 be is already
beginning to use stronger language. He would like to know who gave the
power to withhold the ct^i (sec. 34)- Inthe Babylonian Captivity
and in the Abuse of the hfass be unqwringly ctmdemns the Roman
practice. On the number of the sacramcats, Luther seems not yet to
' have been entirely in the dear when he wrote this wwk. In Section 34 he
mentions, besides baptism and the Lord's Supper, "confirmation, penance,
extreme unction, etc." Intbe Babylonian Captivity hedefinitely
reduces tbe 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 sac-
raments," and also from a letter to Spaktin,' in which he writes that no one
need expect from him a publication on the other sacraments until he shall
fiist have been taught by what passage of Scripture he may justify them.'

In conclusion, it may be said that this whole Treatise on tbe New
Testament is a beautiful illustration of the amstructive power of
Luther's work. Id the work of tearing down he proceeds with the greatest
care, ever mindful of his duty to replace the old with something which can
stand the test of Scripture.

J. L. NEVE.

WinxNBExo Tbeolocical SEWHAaY,
Spkincfieu), O.

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A TREATISE ON THE KEW TESTAMENT,
THAT IS THE HOLY MASS

JESUS'
•n* I. ExPESiENCE, aU'duoDides, and the Holy Scriptures

^^tf be^des, teach us this tiuth: the less law, the more ju»-
Uwi tice; the fewer commandineDts, the more good woiks.
No well-regulated community ever existed long, if at all,
where there were many laws. Ther^ore, before the
ancient law of Moses, the Patriarchs of old had do pre-
scribed law and ordei for the service of God other than
the sacrifices ; as we read of Adam, Abel, Noah and others.
Afterward, circumcision was enjtnned 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 himian nature
how utterly useless many laws are to nLake people pious.
For although the law leads and drives away from evil to
good works, it is still in^iossible for man to do them will-
ingly and ^adly; but he has at all times an aversion for
the law and woidd rather be free. Now where there is
unwillingness, there can never be a good work. For what
is not done willin^y 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,
UM.6:» such as have their reward here, and never please God.
Hti. i:io Thizs 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?"
^^if. 9. Anoth^ result of many laws is this, that many sects
fWoM and divisions in the congr^ations [Gemeinden] arise tnnn

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Tieatise on flie New Testament 295

them. One adopts this way, another tliat, 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 prevaila. So Jeremiah and Hosea speak, Jn. i:a
yea, all the profits lament that the people of Israd ^^„ „
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'
but little justice and ^ety have arisen in Christendom; the
world has been filled with dissemblers and hypocrites and
with 80 many sects, orders, and divisions of the one people
of Christ, that almost every dty is divided into tra par-
ties 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 ^emies, wrang-
ling about thdr self-conceived ways and methods Hke 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 lay-
men as though they were no Christians. This lament-
able condition is on^ a result of the laws.

3. Christ, in order that He might prepare for Himself Th»
an acceptable and beloved people, which should be bound ^JJ^
together in unity through love, aboUshed the whole law of Uw
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, althou^ baptism is also an external ordinan<x, 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

n tor the law of the Church, ot " Ctnon Law."

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2g6 Treatise on the New Testameat

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 every-
thing 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 un-
known, and nothing is remembered except the additions
of men.
Chriifi 4. The nearer, now, our masses are to the first mass of
JJjS'ilad Christ, the better, without doubt, they are; and the farther
Han'i fiom Christ's mass, the more perilous. For that reason
SSL 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 impres-
sion and delusion; so that what men have invented is
reckoned the mass, and what the mass is, is never eq>eri-
enced, to say nothing of deriving benefit from it. Tlus,
alas) it happens in our times; for, I fear, every day more
than a thousand masses are said, of which perhaps not one

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T^vatise on the New Testament 297

Is a real mass. O dear Christiaii, to have many masses
is not to have the mass. There is more to it than that.

5. K we desire to say mass rightly and understand it, Tb»
then we must give up everything that the eyes and all the ^^
senses behold and suggest in this act, such as vestments, in th«
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 com-
manded 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 Uatt.
My body, which is given for you. Take l^'^^
and drink ye all of it, this is the cup of UaA 14
the new and eternal testament in My ^''^
blood, which is shed for you and for Lnkeu:
many for the forgiveness of sins. 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 sacra-
ment is taught; this we shall see.

6. If man is to deal with God and receive anything from raith
Him, it must happen in this wise, not that man begin ai d ^>,
lay the first stone, but that God alone, without any en- Fron-
treaty or desire of man, must first come and give him a '*•'
promise.' This word of God is the beginning, the foimda-
tion, the rock, upon which afterward all works, words and
thoughts of man must build. This word man must grate-
fully 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 confess-
ing Him as true. He becomes to him a gradous God, Who

'Forlbe vpUcAtlonof tblsprindple to tbc Hcnmentof pauiice,Methe Dli'
GDiiion o( Con[«**ion •bove.p.Sit.

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398 Tmtise oa tba New TQsUnwnt

in turn honors faim and r^ards 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 antici-
pate God, moving Him to be gradous; but God must antici-
pate all works and thoi^ts, and make a prconise dearly
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,
Geo. 3:15 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 He in wait for her foot."^
In these words, however obscurely, God promises bdp
to human nature, namely, that by a woman the devil shall
again be overcome. This promise of God sustained Adam
and Eve and all thdr children imtil the time of Noah; in
this th^ beheved, and by this faith they were saved; else
G<a.g«f. they had de^iaired. In like manner, aiter the fiood. He
made a covenant with Noah and his children, until the time
G«n.t>:t, of Abraham (Geneds xii), whom He summoned out of his
' fatherland, and promised that in his seed all nations should
Gen. 18: be blessed. This promise Abraham believed and obeyed,
^ and thereby was justified and became the friend ci God.
11:18; 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 blessii^ should come. In this faith upon the
promise Abraham's children were kq>t until the time of
Christ, although in the mean time it was continually re-
newed and made more definite by David and many prt^h-
Lokc 16: ets. This promise the Lord in the Gospel calls "Abra-
**• "* ham's bosom," because in it were k^t all who with a ri^t
faith cltmg thereto, and, with Abraham, waited for Christ
Then came Moses, who declared the same promise under
many forms in the Law. Through him God promised the

* IMbtx QtMte* from tbc Vulgate, St. Joome'i Latb mdos at O* KUa.

£1.3:6,

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TrMtise oa tte New Testament aog

people of Israel the land of Canaan, while they were still
in Egypt; which promise they believed, and by it they weie
sustained and led into that land.

8. In the New Testament, likewise, Christ has made a Qo«y»
promise or solemn vow, which we are to believe and thereto ^^f"*
come to godliness and salvation. This promise is the word icm»-
in which Christ says: "This is the cup of the New Testa- ^^^^
ment." This we shall now examine. Luke

Not every vow is called a testament, but only a last iire- '"=*•
vocable will of one who is about to die, wha«by he be-
queaths his goods, allotted and assigned to be distributed
to whom he will. Just as St. Paul says to the Hebrews ha. 9:
that a testament must be made operative by death, and '^ "
avails nothing while he still lives who made the testament.
For other vows, made for this life, may be hindered or re-
called, and hence are not called testaments. Therefore,
wherever in Scrq>ture God's testament is referred to by the
prophets, in that very word the prophets are tau^t 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.

9. He also distinguishes this testament from others and ixfftr-
says, " It is a new and everlasting testament, in His own ||^,^
blood, for the forgiveness of ^ns"; whereby He disannuls oidM«
the old testament. For the little word "new" makes the j^l^
testament of Moses old and ineffective, one that avails nmm
no more. The old testament was a prc«nise 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

.,, Google

300 Tmtiie on tite New Testament

lamb, which died in the old testament for the land of Canaan,
was a temporal and transitory thing, so too the old tes-
tament, together with that possession or land of Canaan
allotted and promised therein, was temporal and trand-
tory.

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

Hcti. 8;i3 old and of none effect. Aneternal testament,

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 thte

is to the end that the old should be altogether annulled

and give place to the new alone.

Whtt Is lo. What then is this testament, and what is bequeathed

1^"^ us therein by Christ? Forsooth, a great, eternal and un-

OMlbM speakable treasure, namely, the forgiveness of all ^ns,

UM.i6:as the words plainly state, "TTiis is the cup of a new eter-

L^ nal testament in My blood, that is shed for you and for

9i:io many for the remission of sin." As though He said:

' II35 " Scl^old, man, in these words I |Hxnnise 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."

Luke So He says: "As oft as ye do this, remember Me." Even

I Q»i'° ^ ^ ^^'^ ^^^ bequeathes something includes therein what

ii:as shall be done for him afterward, 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 b necessary and profitable for

us to remember Him; whereby we are strengthened in

faith, confirmed in hope and made ardent in love. For as

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TrettiM on flie New TeBtament 301

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 extin-
guish our love for Christ, to blot out our faitii, and to
weaken our hope. Wherefore we sorely need this sacra-
ment, in which we may gain new strength wh^ we have
grown weak, and may daily exercise ourselves imto the
stiengthenit^ and uplifting of the spirit.

11. Furthermore, in all His promises God has usually Pmd
given a ngn in addition to the word, for the greater assur- ff^
ance and strengthening of our faith. Thus He gave Noah cea. ov>
the ^gn of the rainbow. To Abraham He gave drcum- ^
d^on as a sign. To Gideon He gave the rain on the grotmd 17:11
and on the fleece; and we constantly find in the Scriptures J"?f-
many of these signs, given along with the promises. For

so ^so 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, llius Christ has done in this testament and
has affixed to the words a powerfid 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 coDtain 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.

12. Now we see how many parts there are in this testa- n*
ment, or the mass. There is, first, the testator who makes Stri
the testament, Christ. Second, the heirs to whom the ttmaat
testament is bequeathed, we Christians. Third, the tes-
tament 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 tt^en, the sacrament, bread and wine,

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303 TrwtiM on the New Testunent

and und^ them His true body and blood. For eveiy-
thing that is in this sacrament must live; therefore He did
not put it in dead vrit and seal, but in living wuds and
signs which we use from day to day.

And this is what is meant when the priest elevates the

host,* by which act he addresses us rather than God, as

though he said to us: Behold, this is the seal and s^ of the

testament in which Christ has bequeathed us remission of

all an and eternal life. With this agrees also that which is

Httt. sung by the choir: "Blessed be He that cometh to us in

"* the name of God"? 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, heat and meditate upon it, by it be incited and pre-

I Cor. served unto love and hope in Him, as St. Paul eiplains it:

"'■'^ "As oft as ye eat this bread and diink of this cup ye show

the death ot Christ." And this is what an earthly testator

does, who bequeaths something to his heirs, that he may

leave bdiind him a good name, the good will of men and a

blessed memory, that he be not forgotten.

BcwOa 13. From all this it is now easily seen what the mass is,

2£^ how one should prepare himself for it, how observe and how

k* Re- 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 testammt

bequeathed us by Christ Himself, and bequeathed in such

wise that He would have had no other reascm to die exc^t

that He wished to make such a testament; so fervently

desirous was He to pour out His et^nal treasures, as He

»:t5 says: "With desire I have desired to eat this passover with

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Treatise on the New Testament 303

you before I die." Hence, too, it comes that in s[ute 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
frran it.

Since then it is nothing ebe than a testament, the first Fsitt
and by far the best [nr^iaration for the mass is a hungry %^
soul and a firm joyful faith of the heart accepting such a di« Tna
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; e^>ecially if tbere were no other condition than that
he remember, honor, and pnuse 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 thdr
truth, i^en 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 onild 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 90 certain that He Himself even died for it. Surely
such doubt would be nau^t else than denying and blas-
pheming 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 pre-
dous stones, and keep nothing more diligenUy before the
^es 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-decep-
tion, if you do not set before you the w<»:ds of the testa-
ment and arouse yourself to believe and deare them. A
kmg time would you have to polish your shoes, pick the
Hnt* off your clothes, and deck yourself out to get an m-

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304 TrattiBa on flie ITew Testament

heritance, 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 tmclean.
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 worUiy 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 be-
queathed 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 bdieved
their promises: so <xrtainly must we also accept and be-
heve this testament and promise.
Who !• 15. Now there are two temptations which never cease
Worthy j^ 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 temp-
tations 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 thou^ 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

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Treatise on flu New Testament 305

of thi sum, be would certainly not allow anything of that
sort to frighten him, but would say : "What is that to you?
I know full well tbat 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 testatco'. If he did
not tbink 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, de^ite 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 testa-
ment, 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- Luke
hearted little flock, fear not; it hath pleased your Father to "^'
give you the eternal Kingdom."

16. But see now what they have made of the mass! In AbuM
the first place, they have hidden these words of the testa- ^mi'
ment, and have taught that they are not to be spoken to the i. The
laity, that they are secret words to be spoken in the mass ^m*"
only by the priest. Has not the devil here in a masterly way oi ihi
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 testa^
ment 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 ^xtken
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

3o6 Treatise tm the New Testament

how to use and observe it, if we are not to know the words
in which the very mass consists?*

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
Uatt. words of baptism: "I baptise thee in the name of the
'*■'" Father and of the Son and of the Holy Ghost, Amen"? 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?

17. Let us learn, then, that in every covenant* of God
there are two things which one must consider; these are
'*f%^ Word and Sign. In baptism these are the words of the
1 tha baptiser and the dipping in water.* 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 testa-
ment is far more important than the sacrament, so the
words are much more important than the signs. For the
signs might be lackii^, if only one have the words, and thus
one mi^t 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 covaiant 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 noth-
ing at all; like a body without a soul, a cask without wine, a
purse without gold, a type without fulfilment, a letter

■Dftrinnen die Hesse ileht and sehl.
■GelDbde, iitently "row."

■ On tbe node of baptism see the Treatise on Baptism in this Tohtmc
Cf.Smali Catech]im,P«rtIV,4.Mid Lftrte Catccfalin. PwtlV.

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TreatiBe on tiie New Testunent 307

without spant, 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 sacra-
ment 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.

18. Ifear, therefore, that there is at present more idolatry Tin
in Christendom through the masses than ever occurred '^^'
among the Jews. For we hear nowhere that the mass is l«norad
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 atl,
compared to this one thing, as the body compared to the
soul. God has here prepared for our faith a pasture, table Pi- 23
and feast; but faith is (ed. 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' 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 John 7:38
in Me, out of his belly shall flow streams of Kving water";
again: "Whosoever shall drink of the water which I give, JoHn
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 bless-
ing, to wit, the testament and the faith. What conse-
quences 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

>Ttopffrl)chtUlii.

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3o8 Treatise on flte New Testament

faith. Where there is no faith, there everyone presumptu-
ously 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 diough
man were well-pleasing to God because of his own works.
When this does not happen, the consdence has no rest,
and knows not what to do, that it may become well-
pleasing to God.
AbuM So too I fear that many have made out of the mass a
HMa: So^ work, whereby they thought to do a great service to
a- Th» Ahnighty God. Now, if we have rightly understood what
Q^ * has been said above, namely, that the mass is nothing else
Work 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 accep-
tum, sed datum;* 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 testa-
ment that it is not a work, but only an ezerdse of faith.
^ ^ * ao. It is true, indeed, that when we come together to the

Con- mass to receive the testament and sacrament, and to
■J?*^ nourish and strengthen faith, we there offer our praya with
H«M one accord, and this prayer, which arises out of faith, and is

* "Vot • bCDcfil recdved, but m beoefit coniennL''

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Treatise oo the New Testament 309

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 thizigs,
which after the mass were distributed among the needy,
as we learn from St. Paul. But this work and prayer tCot. n;
are qtiite another thing than the testament and sacrament, "' "
whidt 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 therdn offered by God, and there
is here not officium, but benef icium, 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 «i^y tmderstood, 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 ^gn,
the bread and the wine, under which Christ's body and
blood are truly present. For by what process of reason-
ii^ 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 one-
self."

21. Now, since the whole world has made a sacrifice of AbtwM
the mass, wherein they bring an offering to God, which uu*.
without doubt is the third and very worst abuse, we must 3- Th*
dearly distinguish between what we offer and what we do ^ |^^
not offer in the mass. ftc*

Beyond all doubt the word "offering" in the mass has
arisen and has remained until now, because in the times
of the Apostles, when stmie of the practices of the Old
Testament were still observed, the Christians brought food,

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310 Tiestise oa tlie New Testament

money and necessities, which were distributed in connec-
tion with mass among the needy, as I have said before.'
Acts 4: 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 pos-
Rom. sessions to every one as he needed. Even so the Apostle
t cSc''io: ^*^ teaches, that all food and whatsoever we use shall be
$0. ii blessed with prayer and the Word of God, and thanks be
given to God therefor; hence we say the Benedicite
and Gratias* at table. Thus it was the custom of the
Eiod. Old Testament, when men thanked God for gifts received,
n^'m; ^^^ ^*y ^^^ them up in their hands to God; as is
19, » written in the law of Moses. Therefore, the apostles also
lifted up the offerings in this way, thanked God, and
blessed, with the Word of God, food and whatever the
Luke 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 sacra<
ment and testament.
TiiB Col- 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 thanks-
giving over the food wbidi had been collected, to bless it
1 Cor. to: and give thanks to God, according to the teaching of St.
^ ^' Paul. The second, when the people after the Gog)el
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 b 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

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Treatise on fba New Testament 311

be thanked for them, and they may be blessed, to be dis-
tributed to the needy.

For afterward, when the priest, in the "low mass,"' ele-
vates 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,' he elevates it not toward God, but
toward us, to remind us of the testament, and to incite us
to faitl) in the same. In like manner, when he receives or
administers the sacrament, he does not mentioa the sacri-
fice 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 sacra-
ment, but only because of the food vbich is gathered and
the prayer with which God is thanked and with which it
is blessed.

33. Now the custom of gathering food and money at the Th*
mass has fallen into disuse, and not more than a trace of ^ ^^
it remains in the offering of the pfennig on the high HBM
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 dty 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 imderstood 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

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312 Treatise oo flie New TeiUment

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 sin<x it does not serve the poor, for whom it was ap-
pointed, it is indeed meet and right that it should remain
unworthy to serve for anything but sin and shame.
Tk* 34, Now if you ask what is left in the mass to give it

n^ the name of a sacrifice, since so much is said in the Office
SmiUm about the sacrifice, I answer: Nothing is left. For, to be
brief and to the point, we must let the mass be a sacra-
ment and testament, and this is not and cannot be a sac-
rifice any more than the other sacraments — baptism,
confirmation, penance, extreme unction, etc. — are sacri-
fices.^ Otherwise we should lose the Gospel, Christ, the
comfort of the sacrament and every grace of God. There-
fore 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 testa-
ment 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* and corporal* 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,
corpora] and altar<loths 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

>Lutber ■! this period itill MbiowUdces terea ncimiiienta. But tee the
BabyloniiD Cftptivlty, written in October, 1510.

* The receptacle b whicfa the ccnuecrated btnt ii ihomi to the people.

* The coiponl-clolh ipread over tlie altu dmlDi the nmmuuioo Mn>ice.

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Treatise on the New Testament 313

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 testa-
ment with all of us P

25. We should, therefore, give careful heed to this word nw
"sacrifice," that we do not presume to give God something sSiiit*
in the sacrament, when it is He who therein gives us all in ii>«
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 in-
stitutions. What sacrifices then are we to offer? Our-
selves, and all that we have, with constant prayer, as we
say: "Thy will be done on earth as in heaven." Where- Urtt
by we are to yield ourselves to the will of God, that He may *""
do with us what He wiU, 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 sacra-
ment. 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,* yet it is
more precious, more seemly, more mighty and also more ac-
ceptable when it takes place with the multitude and in the
assembly where men provoke, move and inflame one an-
other to press dose to God, and thereby attain without all
doubt what they de^re.

For so has Christ promised; where two are gathered to- Matt. 18:
gether in His name tiiere 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. How much more
shall they obtain what they ask, when a whole city comes to-
gether to praise God and to pray with one accord! We

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314 Treatise on the New Testunent

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 I that is not the way it goes. Everythingis reversed ;
what the mass is intended to do, we take upon m 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.
36. To be sure, this sacrifice of prayer, praise and thanks-
giving, and of ourselves, we are not to present before God
in our own person, but we are to lay it on Christ and let
Hd>. 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,"
and all this through Christ For Ss is also a priest, as
P*- ni>:4 Psabn CI says: "Thou art a priest forever siter ihe order
10^ etc **^ Melchizedek"; because He intercedes for us in heaven,
receives our prayer and sacrifice, and through Himself, as
a godly priest, makes them pleasing to God, as St. Paul
Hcb. g:i4 says again in Hebrews ix: "He is ascended into Heaven to
Rom 8:j4 be a mediator in the presence of God for us"; 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 inter-
cession for us."
Chritt 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
Chrii- permissible, yea, profitable, to call the mass a sacrifice, not
^^^ on its own account, but because we offer ourselves as a sacri-
fice 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 throu^ 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

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Treatise oa die New Testament 315

sacrifice we move Him aod ^ve 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,! had done no more than
induce that son to present my need and petition to the
king, and made the son my mediator.

37. Few, however, understand the mass in this way. Ai
For they suppose that only the priest offers the mass as a ^^^
sacrifice before God, although this is done and should be PiiMts
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 con- H*.
tmiially through Him," and Psalm ex: "ITiou art a priest p^'^,"^^
forever." If He is a priest forever, then He is at all tunes
a priest and is offering sacrifices without ceasing before
God. But we cannot be continually the same, and there-
fore the mass has been instituted that we may there come
together and offer such sacrifice in common.

Sut let him who understands the mass otherwise or
uses it otherwise than as a testament and sacrifice of this
kind take heed how he tmderstands it. I understand it, as
has been said, to be really nothing else than this, that we re-
ceive the testament and at the same time admonish our<
selves and be minded to strengthen our faith and not
doubt that Christ is our priest in heaven, who offers Him-
self 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,
aod 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 be-
lieve 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 tdten

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3i6 TraatiM on the New Testament

is the sacrament of bread and wine. Thus it becomes
dear 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
^^jj*' mass, simply represents. Each and all are, therefore
I Pet. a« eqiially spiritual priests before God.
p«itii 28. From this you can see for yourself that there are

^n^ir many who rightly observe mass and make this sacrifice,
Offlc* who themselves know nothing about it, nay, who do not
realize that they are priests and can obsove 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 thdr 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, out-
wardly or spiritually, as a sign of all this, and do not doubt
that all sin is thereby foigiven, that God has become their
gradous 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
deare. For faith must do everything. It alone is the
true priestly office and permits no one else to take its place.
Tlierefore all Christians are priests; the men, priests,
the women, priestesses, be they young or old, masters or
servants, mistresses or maids, learned or imleamed.
Here there is no difference, imless 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 bdore
God, are figure-heads. They observe mass outwardly
and do not themsdves know what they are doing, and
cannot be well pleasing to God. For without true faith

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TieatiBe on the Kew TeBtameat 317

it is imposdble to please Him, as St. Paul says in Hebrews

xi. Now there are many who, hidden in their hearts, have HA. 11:6

such true faith, and themselves know not of it; many there

are who do not have it, and of this, too, they are unaware.

39. It has become a wide-spread custom to found Humc
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 I 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.*

lliere 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
opera ti, not opere operantis.* 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 accus-
tomed 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 concdve 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

' See pp. joB t., jii ff.

* It k tbc teachbis of the Soman Church that ■ ncnment ia (Sective e z *

opere operato, i. c, limply ta a Mcrainent ordained of God. Intended
to gnsnl asahut the Idea that tbe validity ol the aacnunenl depended on the chai^
BctcT of tbe priest or of the redpieat, it gave me ta ~
irort:ed a loit of sacred magic.

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3i8 Treatise OD the New Tectunent

grace, promised and given us in His testament and sacra^
ment.

30. I will j^adly agree that the faith which I have called^
the true priestly office, which makes of us all priests and
priestesses, through which in connectitm with the sacra-
ment we offer ourselves, our need, prayer, praise and thanks-
giving in Christ and throu^ 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,* if Christ promises to two per-
sons the answers to all their prayers, 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 con-
ader 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 can-
not defend it, and that out of a sacrament or testament of
God you will never make a sacrifice or a work of satisfac-
tion, and, indeed, satisfaction itself is more of a human than
a divine law.*

Therefore my advice is, let us hold fast to that which is
sure* and let the uncertain go; that is, if we would help
these poor souls in pui^tory or any one else, let us cot
take the risk of relying upon the mass as a sufficient work,
but rather come together to mass, and with priestly faith*
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

'See p. 316.
» See p. 313.
■ Ct. XCV Tbean pp. tg, tt.

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TnntiBe on the New Testament 319

is redeemed. For the faith which rests on the promise of
Christ never deceives nor fails.

31. So we read that St. Monica, St Augustine's mother, The
on her death-bed, desired to be remembered in the mass.' ^"sJ^
If the mass were sufficient of itself to help everyone, r«nieM
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 testa-
ment, heartily desire it, and in this way spiritually receive
it. For he who desires it and believes, receives it spir-
itually, as St. Augustine teaches.*

What need is there then to observe mass in the churches?
I answer: It is true, such faith is enough, and truly accom-
plishes everything, but how could you think of this faith,
sacrifice, sacrament and testament if it were not visibly ad-
ministered 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 administra-
tion,, who could think of them and believe in them, or who
coxild know or say anything of them? Moreover, since God
has so ordered this sacrament, we must not despise it, but
recdve 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 suffident, 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: ance we are still living in
the flesh and are not all perfect enough to rule ourselves

■ Confesaiont of St. Auffustine, Book IX, Clupter XI.

* This is the vot tun b s c t > m e n t i , whSdi, Bcoording to Roman teacfains,
aiffices fat ulvatlon if pottic^tioii io tbe Mctanent b impoiaible.

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320 Treatise oa liie New TeBtament

in spirit, we need to come together to enkindle such a faith
in one another by example, prayer, praise, and thanl^^v-
ing, as I have said above,' 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,* remained for years
in the desert without mass, and yet were never without
mass. But such a high spiritual example cannot be imi-
tated by everyone or by the whole Church.
"^^ 33** But the chief reason for outwardly holding mass is

JJ^' the Word of God, which no one can do without, and which
tnaHon must daily be used and studied. Not only because every
^0^ <lay Christians are bom, 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,
Epb. 6:17 as St. Paul also calls it, "a spiritual sword," which is power-
ful against all sin. This the Lord indicated when He in-
stituted the mass and said: "This do in remembrance of
Luke Me"; as though He said, "As often as you use this sacrament
"■'"* and testament you shall preach of Me," As also St. Paul
I Cot. says in I. Corinthians xi, "As oft as ye eat this bread and
"'^ drink this cup ye shall preach and proclaim the death
Pi. 101; of the Lord until He come"; and Psidm 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";
p». 111:4. and Psahn ori, "He hath instituted a memorial of His
' wonders in that He has given meat to all who fear
Him."

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

' See p. 313.

* Paul ol Thebes in Egyptlui hcnnit of the m. Ccotuiy, wboK lite wu wl^ttea
by St. JemnK.

* Hie trauUton have followed the nambering of the teit In the W e 1 d ■ t ■nl
ErlaDgcn Editions, which omit No. 31 hi n — ' — >--*■- —

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Treatise on die New Testament 321

Him, hope and believe in Him, and thus, in addition to this
Woid or sermon, leodve an outward ngn, that is, the sacrar
m^t, to the end that our faith, provided with and con-
finned by divine words and signs, may become strong
gainst all an, suffering, death and heU and everything
that is ^^unst 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:
"ITiis 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 sununaiy
with the words of this testam^t or sacrament Fm
the whole Gospel is nothing but a proclamation of God'a
grace and of the forgiveness of all sins, granted us through
the sufferings of Christ, as St. Paul proves in Romans z, Rom. iw
and Christ in Luke niv. This same thing the words of i^"^'
this testament contain, as we have seen. *6,a

34. From this we may see what a pity and ptxversaa
it is that so many masses are said, and yet the Gospd b
kqit altogether ^ent. 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 woiild 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
bidden from the laity, because God in His wrath is testi-
fying thereby that the whole Gospel is no longer publicly
preached to the pet^le, that even as the summary of the
Gospel is hidden, so also its public explanation has ceased.

Next, they took oitirely from us the one element, the n*
wine, although that does not matter much, for the Word is ^^^
more important than the agn. Still, I should like to know of a*
who gave than the power to do such a thing. In the same ^"^
way they mi^t take from us the other element and give
us the empty monstrance to kiss as a relic, and at last

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332 TxeatiM on die Rew Testunent

abolish evetything that Christ has instituted. I feai it
is a figure and type that augurs nothing good in these peril-
ous, perverted lattet days. It is said that the pope has the
power to do it; I say tl^t 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 iL

Not that I wish to cause a tuimcdl about it, for I regard

the Word as mightier than the s^, but I cannot permit

the outrage when they not only do us wrong, but wish to

have a ri^t thereto, and force us not only to permit such

a wrong, but also to praise it as rig^t and good. Let them

do what they will, so long as we are not obliged to acknowl-

j<4ui edge wrong as right. It is enough that we permit ourselves,

' '" with Christ, to be smitten on the cheek, but it is not for us

to praise it, as though th^ had done well therein and earned

God's lewaid.

Snpo- 35. But what of those poor priests and laymoi who have

v»t^ deputed so Ear from the true meaning of the mass and of

OieMua faith that theyhave even madcof it asortofmflgic? 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 ^ckness; others for still more foolish, yea, even sinful

reasons, and yet they find priests perverted enough to

take their money and do their biddii^.

i>iiflnc- Furthermore, they have now made one mass better than

Ut—w anotber; one is valued as useful for this, another for that.

Hius th^ have made seven "Golden Masses."* 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 pennits the people to go on for the

sake of the cursed, filthy pfennigs, which through these

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Treatise on ttw New TcBtament 313

various titles and virtues of the mass come piling in.

So must faith, like Christ, be sold by its Judas, that is, n,t^ ,5.

by covetousness and the thirst for money. 15. ifi

Some are to be found also who have mass sud privately, u»m-
for this andfor that; in short,the mass must do aU kinds of ^mm»
things, except its own peculiar work — ^faith, which no one
regards. Tliey 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.

36. I would advise then, that where the masses are not R«teo-
directed toward such faith, they be abolished, and that ^^
there be fewer masses endowed for the souls of the dead. Hvmbw
Truly we provoke God to anger with them more than ^„,„
we condhate Him. To what purpose are the priests in
the chapter houses and cloisters so strictly bound to ob-
serve the yearly' masses, since they are not only without
such faith, but also are often of necessity imfit. 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, i Cor. m
in remembrance of Me." And we men bind ourselves so '^
fast and drive ourselves on against our own consdence. 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 inonne in temporal things; after-
ward 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

ly d ■ r thnni^iaut tbe year.

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324 Treatise on tiie Rew Testunent

buiden themselves. But if all these masses are obsn^ed
in the faith above mentioned, which I scarcely expect,
they are to be tolerated. But ii 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 assonbled
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 exerdse their faith and to offer their prayer,
praise and need in Christ, as was said above.'
Preptf 37. If, then, the mass is a testament and sacrament in
^fj^' which the forgiveness of sins and every grace of God are
tUHaM 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 forgive-
ness 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 gradous God
and desire nothing more greatly? These are truly they
who are wdl-prepared for mass. For them these words
u*tt have force and meaning, when Christ says: "Take and
**■" drink, this is My blood, which b shed for you for the remis-
sion of sins." Where such a soul believes these words, as
it ou^t, it recdves from the mass all the fruits of the mass,
that is, peace and joy, and is thus weU and richly fed by
it in ^irit. But where there is no faith, there no prayer
helps, nor the hearing of many masses; things can oafy
Pi. 13:5 become worse. As Psalm xxiii says: "Thou preparest a
table before me ag^unst all my enonies." Is this not a
clear passage? What greater enemies are there than dn
and an evil consdence which at all times fears God's ai^n
p*. Ill: and never has rest? Again, Fsahn cd says: "He hath
*'^ made His wonderful works to be remembered and hath
given meat to them that fear Him." It is certain then that

■See p. 313 L

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TnaHaa tm flie New Testunent 335

for bold, omfidcait qiiiits, 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. Hie mass demands
and must have a hungry soul, which longs for forgiveness
of sins and divine favor.

38. But because this de^>air and unrest of conscience n*
are nothing but an infiimity of faith, the severest malady jH^^
which man can have in body and soul, and which cannot Again**
at once or speedily be cured, it is useful and necessary ^^^
that the more restless a man's conscience, the more should Dwib^
he approach the sacrament or hear mass, provided that he
{Hcture 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, fi-
"The bread strengtheneth man's heart, and the wine ***■""
maketh glad the heart of man."

39. Some have asked whether the sacrament is to be of- A Smm-
fered also to the deaf and dumb. Some think it a kindness ^E^im
to practice a pious fraud upon them, and think they should ud

be ^ven unblessed wafers. This mockery is not i^ht, and ^'"'''*
will not please God, Who has made them Christians as
well as us; and the same thmga 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
Cbristiaji devotion, as I have often seen, we should leave
to the Holy Spirit what is ^s 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,' the holy martyr, that in Carthage, where he
was bishop, he gave botii elements to the children, al-

*BUwp of CutlMfe, died tsS.

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336 Treatise on tbe New Testameat

Uuk though that has now ceased, for good reasons? Christ
"■'^ "' permitted the children to come to Him, and would not sufFo'
any one to forbid them. And in like manner He has with-
held His blessings neither from dtunb or blind, nor frcnn
the lame; why should not His sacrament also be for those
who heartily and in a Christian spirit desire itP

Con* 40. Thus we see with how very few laws and works Qirist

•'"*'°" 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 bectmie pious; and noth-

Ifatt ing comes of it. But Christ's burden is light and soon

"^ produces an abundant piety, which consists in faith and

iH. 10:31 trust, and fulfils what Isaiah says: "A little perfection

f^"*^* shaU bring a flood full of aU piety." 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 rigbteotisness. 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 fur-
ther said of it in my little book "Of Good Works.'"

Therefore, let us beware of ^ns, 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.

■ S«e •bove, pp. 1S7 S.

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THE

PAPACY AT ROME

AN ANSWER lO THE

CELEBRATED ROMANIST AT LEIPZIG

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INTRODUCTION

Ltmn's decUntion of emancipation from the qiiritual pre-cmineoce
ot tbe Qturcb ol Rome, which, said he, "b proven solely by the emp^
papal deoetala of the last four hundred yeus, and against which there stwids
the testimony of the authentic histoiy of elevoi hundied yean, the text (rf
Hdy So^iture, and the decree of the Nicme CouncQ," a{)pcaied in print in
the qtring ot 1519.* It was in the fcnm of a omnter-thed^ to Eck's speaout
and celebrated "Thirteenth Hiesia." It culminated In the Leipzig Disput»-
tion in July.

Before another tumma had passed, this Disputatimi bore maivdoua and
anlooked-fot fruits. In a series of epochal pamphlets, written in part for
the dergy, and in part for the newly awakened lai^, Luthet with remoA-
^le rapidity developed hit new and Bcriptural *"""*''"g on the nature ot
the Church, on the duties of the state, on the eaaence of the aacramenta,
and on the inner life of the individual Christian.

The tractates of ijio, to which that on "The Papacy at Rome" belongs,
like most of Luther's WTitings, were drawn forth from him in large put
defensively, under provocatioo from the other side, or by the exigencies td
the occaaitm. His corrcqxmdenc^ during the first half of 1510 reveals them
as a result (with fresh causes arising) of the stir at Leipzig.

Swd Luther (February, 1510), "You cannot make a pen out erf a swotd:
the Word of God is a sword. I waa unwilling to be forced to come forward
In public; and the more unwilling I am, the mme I am drawn Into the con-
test." Widely and eagnly rt«d, these piquant publications made Luther
the awnkener, the developer, and, as Hamack declares, the quribul center
of the tef onnatory tbou^t that was now rising to a crids.

■StiQ earBer. tn U* Resolution! ot the 95 Theses (Roohit
ZMqutat., etc, Eri.-Ft. Ed. n, m aqq., 137 ■».), Latha had in an Uttorical
and objective war spoken ot a time lihta the Roman Church had not been
cxahed above the other chuidies, at least not above tbow ot Cnecei that it was
thDS ret tn the time at Pop* Gregory I.

* Lutbei'i Thirteen Theses against fick's Thirteen Theses. Fratn H«it. Luth.
IHqmt. etc., Eri.-Fr. £A. m, 4 sQd-. >t WN- "Bruder Martin Luther's Div«-
tadoD und TNifTh iiMifiiny widtf die Ansctiuldl^uiiteti des D. Johann Eck." St.
Louis Ed. XVm, 718. The oldest print is doubtless one In poascsabm of tkt
Doivtrsit)' at Halle.

* JuiuBiy I o. 1 5 n, to SpsUtin ; January s6, to John Lang ; F Aroary J, to Spalatin;
February iS, to Spalatini April, Alvdd to Luther; May 5, May 17, May 31, June 8,
and July lOitoSpaktin, withaletterof Jnlyar Aogtut toFetet Moadknus, i«ctcr
of Ote UoiveniV at Ld|)dg.

(388)

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330 The Piracy at Rome

Fortmute it ms, tliat the infancy of modem printing Hid the birth of
- Lutlier wen cootempMvy, and that Lutha tuned to the printing pnw to
Rucb ta extent In tb&t criUcal period, ttiAt In the dn^ year undo dbctuiiao
the number of printed Gomu m^i wu doubled.

Out little book of June 16, 1520, is the eariiest oi his mitiiiKS to |»esaU ft
f tall outline of hii Iwchlng on the nature of the Christian Churdt. Drivot
by an antagmlst, to whom his woric ia a rqily, to mite' in Gcnnan Ibr tbe
laity, Luther gives them a clear and fundamental insight into this burning
subject. His teachings "which he had just oat year before maintained at
the Leipzig Disputation aie here unfdded, fdlowed to th^ logical coodn-
rims and deaiiy presented. "* This flying counter-attack against the
"famous Romanist at Leipzig" thus becomes, in the judgment (rf KOatlin,*
"one of the most important of his general doctrinal tieatiBei of that
poiod,"

Luther's r^y was written in short order during the last two weds in May.*
It came about in this wise: Eck at the Di^utattoi had driven Luther to
declare that belief in tbe divine supreriacy of Rome waa not neccawry to
salvation. Following this, in fall, a Frandscan friar, Augustine von Alvdd,
had risen to attack Luther and glorify the papacy, having received an ap>
ptnntment from Adolf, the Bishop of Mersd)urg (who had posted the inhn
bition on the Ltipdg churches agunst the DisputaticHi),* to write against the
Reformer. Alveld's work, justifying the divine right of the Apoetolic Chair,
to all learned men, appeared eariy in May * in the Ladn language, In a fint
editicffl fun of etron, foDowed quickly by a second edition.' Alvdd at-
it Luthei to pieces with "seven swords ," of wfaidi the

I He alluded to the sabject in Us Sennoa no tlie Ban.

■KiisTLiN, TheolOEr ol Luther, tnadated br Hajr, I, 363-

•Martin Lutbtr, I, ago-

*Alvdd's Kcaofi book, Ibe Confutatio Inepli, was do&atalto Oe
Council and hononUe dduns of the dtjt of I^lpdgeD the ijd at April, and afpeand
In print in the middle of May. Its nnooth and pcqnilar tonn lima it
Luthtf to this reply, wldcliwa* put in press before the end of May, aad
pufalisbed before the end of June.

* See Luther to Spalatln, July m^ 1510.

* See Luthn to Spalatin, May j, 1510, "Eiftt tandem batet Au«utfinQs Alvd-
dcnda cam sua oSs," etc He tharactwlsta Alvdd in this letter, and Rfon to the
aBBton] It iound b Hdsscn In bis letter to Spalatin of May iTtb-

'Ttw title i* a* folknn: "Supct apostcAca se~ de. An VideBcct dhdna lit iote nee
M anqnc pOtif ei qui Papa did cacytus eit. lure dinino In ta ipM pifsidtat, oB
psrO laudsnda et sacro BibUor. canooe dedando. aedita p. F. AufuMinA Alueldfr
Ol FiandKanO, tegnlarii (vt didt) ohaefuUiae Meerdotfc Pnuin dae °*'™'^
Sancte cnid^ Sa- alq BAIiotll canodi pobH- cfl lectort I cAnttu Lipdcow ad ReuM-
ends In CUo patiS ft dttm, ■*»" Ado^jhQ pAdpC Ilhiit. I Anhaldt i£ EpiscopB
Mmn- bait sen." See Super apostolka lede dedacatia ediia pa AufustiiniBi
AlvtldenianBL,A^i;B.S.C»tiMt, NOtsliche Utknndei^ Ldpaic ifiS.
II8.i6ef.

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Introdnction 331

fint WM lectK i«tIo;the ttcooA, cananfca ictlptura;the
third, verft iclent la (guned through tbeChmch teadtets ftudtcbotu-
tics); thefouith, pie taa lacra ; thefifth, aanus intellectus;
the sixth, simplex et pudica aapicDtia; the seventh, p u r a
et in tegra acientia.

^ Alveld's miserable jumble, in fdJch the Reformer is aHuded to as a
"heretic," "lunatic," "wott," Luther was not willing to waste any time
(despite a threatesisg letter from Aiveld); but jotted down some pt^ts for
John Lonicer,* who (m June ist published a shaip eipoe^ of the Ldpzig
Komanist's weaknesses.' Although the monastic authorities at Ldptig,
fearing Luther, now attempted to suppress Alvdd, that worthy at once came
out* with a new worit* on the same theme and this time In the Geimao
language.' It stirred Luther's blood. "If the jadcan^>ea 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 iq>." As it was, with great
rqudity he wrote hla " The Phpacy at Rome against the Celelwated
Romanist at Ldpdg." Going to press In May, the book was completed oa
the 16th of June. The Iwdve known editions are all quartos and range in
size ftom twenty-two to thir^-two leaves. The fint* two edititxu were
printed by Utidaiot Lotthet In Wittenberg; one by Peypus in Nuremberg;

Spslatiii alnsdj' on May Jth.

■"Contra aomanlWam fntiem AngnstiDa AlucldeS. Frsii- dscanO Llpdct
CsDonis Blblid pubUcQ Uctorts toitorti doidem. F. JoUes LooIcoub. Angus-
linlanus. WTITENBERGAE, AFVD COLLEGIVU NOWU. AXNO.
MJ).XX."

* Lcmicer's reptl' had b««n pncedcd by one mote detailed and le* tmpctnoas
br Benhardi FddUrcb, teacfaw ia the Wttetdtcrg Hich Schocd. Ibii work
b wnoglr ncitded as Udanditboo'i. lu title ik "CONFVTATIO INEP- U &
kapii Libelli F. August. AL- VELD. Fiandscaol IJpdd, [ffo D. M. Luthera.
Vvittsnbeiiae, ^>ud UdcUoron Lottberun iuniofcmt Anno M. D. XX."

* He tequested the Nnndo HUtits to secoie snthority for him to write.

* CI. Lather in the Tiactate: "Tbey ding to me Hke mud to a irtiecL"

* "^n lar frachtbat vA nutsharlkfa buchlern vS it Bihnlicfai itul: vnnd von
lant Peter: vnd *« dtn, die wadiafftlie sduf- Idn Ouiati Mio, die Chritfui vnnt ben
PetTo bdolen hat in se^ hate *nd retfrunt genada dncb bmder AugustinQ Alucldt
ssat Fiandid oideu tsu Lelpt^"

SeeCmuir, Drknnden.n, lOi f.

On May 31, Lather ptrts the whole sltnatkin paftiaUy b a letta to Spalatln u
follows: "LoniceTs Scbrift wird moi|en fertig sein. Die Lat/afet dnd besotgt,
Ihre SchlUer n behahen; de rOfanien. dass Ciaairas sa ihnen t<™i«— werde. Wis
iesdyUtigunddodiwieoD^aiiUchiitd«Neid. VocdnemJahre,dadelUM(nns,
aIiwlcenwiibe^egt.q>ottcten,sabenslenklitvarsa%dsss ihnen^esKieasbevor-
stebe. Det Hen i^lett. . . ■ Odwenfart MMJch widn dai BQchlein FcMtiiriims
TQsteo,inwddiemerdaicligdiedieltiricd. IchhabeeindeuticbesBudi wider den
Eod ran Alvdd lettiggestellt, welcbee }etst unter dv Prase lit"

t ^VoD dcm Bspstun su Rome: wid dec den hochbcnnnpten Rcoianbiten to
Ldpack D. Utitinus Lu- ther August. Vnltteaberg." 30 leaves, quattOb last
page blank.

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33> The Ptftcy at Rome

two by S3van Otmsr in Aagibwg; oat by Geotge N«dlet in AngdMitg; om
by Adua Petri In Bud and one by Andieir EisUndcz.*

IncUenlaUy Luther h»iw4ii'« the "Alvdd An"* and the Rotnan caoK
without ^ovM, but in nAttanc* he dplaiia to the [aymen what Christiaiii^
Rally is,' L e., imfiddi to them the enence of the ChriBtiaii Church.* la
doing w ht takes advanced gioand fdc dvQ and rdiglom liberty. Tlie tim-
ditiooalmediKvalideaof univenaimooaichyii dealt a lieavy blow, Nejtlia
hi Gvil Govenimcnt DOT in theChuichis thereneedof a sin^ monardiical
head. "The Ranaii Empiie governed itadf foe a Img time, and very wdl,
witlMiit the ODe head, and many othei countries In the worid did the lame.
How does the Swiss Contedecaiy govern itadf at present?"

Against the modern demand that tiic QmrcJi shall socialize itsdf, t^*t it
shall oTKaniie as the public center in a ccMnmunity of the pei^'s civic life,
tltst it shall ester the oatkn's pi^tical activities for monl uplift, and that
ministers should become fdiat Luther would call "preachers of dreams in
material commnnitiea," our book places itself on record'

Against the widespread demand that Qiristiaiiity should get together
Into one wwld-wide visible e^eaiasticsl oidn, Luther's words are pctemp-
toiy. He declares that the coie true Church b already a qnritual ccm-
munlty composed of all the believers in Christ \tpoa earth, that It is not a
bodily aasembly, but "an anembly of the hearts in coe faith," that the true
Church is "a i(nritual thing, and not anything extemsl or outward," that
"external unity ia not the futfilmoit ot a divine commandment," and that
those who emphaidze the exttraalliatlaa oi the Churdi into ooe visible
or national order "are in reality Jews."*

'FotthletoftlKseecBtiMMieeWeimar Ed.,TiiBi.

* Lather in tU* tractate aims bqraod the "undeniied Kdbe of the barefoot
bisn at LdpoK," at the "brave aod ircat flsg-benen who remain in Udini; and
would win a oouUe vlctaty ia snotbet's name," namely Prierias, Csjetan, Et^
Enuer and the Univodties o( Cologne and Louvaiac Luther use* the evJtbet
quoted sbovc in on* of U* tetter* to Spalatin.

* "I wefcoDw the oiipoituiuty to eqdatai snmettoi of the natwe ct ChrisIiaBiQr
br the bity."

* "1 mart GM erf all explain what these tbfav tama, the Church, and the One
Head of the ChnrdL"

*" On tUs point we mutt bear the word of Chdst, Who, when Pilate aiked Sss
coaceR^nsHliEincdooi,anHweced,Myklnfdoailinoto<tliia«oiid. Tbisisindeed
a dear pastafe In wUch the Cbuich ia made iqwate from all temixml aaamimiciea.
I* not tUs a cruel error, when the one Chibtian Chnrcb, Kparated by CbiiK Knwll

tt material cODmranities? *'
"No hope b teft on earth eicqit in the tanpnaL"

* Amoof the many tMng t that Luther saji on this poiot are the fbOowinc:
"AcxMdlng to the Soiptnce* the Chncdt i« called the aMtmbly of sU the bdieven

fak Quilt upon eartb. TUi ccnmiimity frmiitt* of sH those who live lb true fait^
bopeaod lore, so that the esMnoe, Hie and nature id the Church Is not a bodily
aiMubly, but an aaonUy of the hearts hi ow faith. TIuu, tboufh they be a
thouMad nihs apart is body, th^ are yet called an aHenbly b q>iiit, because Mcfa

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Ditrodnction 333

Luther refen to thoK without the unity of the Rmnan Church as still
vithiD the true Church. "For the Muscovites, Ruamam, Greeks, Bat»-
mi&ns, 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 outer organisation in the Chuich,
he DO less fordbly diqiutes the supremacy of man's own inner thinJting, his
reasming, in thecdogy. He defines human [«aaon as "our ability which is
drawn tiom experience in temporal things" and declares it ridiculous to
ptace this ability on a level with the divine law.' He compares the man who
OSes 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. ^Ife
insists that Scripture is the suprane and only rule of faith,' and ridicules

one preaches, believes, ho|>es, loves, and lives like the other. So we mug of the Holj
GbfMt: "Thcni, Who through diverse tongues gstberest together the nations in the
unity of the faith.' That means a qnitual uoily. And this uni^ is of itadf sufi-
dent to make a Chutcb, ud without it no unity, be it of place, ol time, of person, <d
work, or of whatever else, makes a Church."

" A man is not reckoned a member of the Church aazoiding to his body, but accord-
ing to his soul, nsy, sccording to his faith. ... It U plain that the Churcb con be
dasstd with a temporal onminnity as little as si»rits with bodies, Whosocvci
would not go astray should therefore bidd fast to this, that the Church is a ^liritual
assembly of souls in one faith, that no tme is reckMied a Chtistian (or his body's
sake: that the true, real, ft«'">'»t Church is a spiritual thing, and not anything
external or outward."

"All those who nuke the Christian canummlon a material and outward thing, like
other communities, are in reaHty Jews, who wait for their Messiah to establish an ex-
ternal kingdom at ■ certain definite place, namely, Jerusalem; and so sacrifice the
Uitb, which alone makes the kingdom of Christ a thhig spiritual or ol the heart."

In this and the following notes, for brevity's sake, various quotations are sunmiar-
Ised and connected.

' " For the teachmgs of human experience and (Deut. iS : S) resson are far bdow
the divine law. The Scriptures expressly fralud us to follow our own reason. Deul.
xii; 'Ye shall tut do . . . every man whatsoever is right in his own eyes';
for fauman reasoo ever strives against the law (Gen. vi : 5) of God. Therefore the
attempt to establiih or defend divine order with human reason, unless that lesson
has previously been established and enlightened by faith, is just as futile, as if I
would throw light upon the sun with a lightless lantero, or rest a rock upon a reed.
For Isuah vii makes reason subject to faith, wtien he says (vii : g): 'Except ye
believe, ye shall oot have understanding or reason. ' He does not say. Except ye
have reasoD, ye sfaiD not bcGeve. Theieiore this scribe would better not have put
forth a claim to establish the fdth and the divine law by mere reason."

■ "That the serpent lifted up by Moses, si^iifies Cbritt, is Uught by John iiL
II it were not [or 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 [ran myself,
hut from St. Pant. That the k><± in the wilderness represents Christ is not taught by
my reason, but by St. Paul. None other explains the type but the Holy Spirit Him-
self. He has given the type and wrought the fulfilment, that both ^^ and fulfil-
ment and the interpretation may be God's owa and not man's, and out faith be founded
not on human, but ou divine words. What leads the Jews astray but that they inter-
pret the types as they please, without the Scriptures? What has led n many herctka
tamy but the interpretation of the tyfta without reference to the Scripturea?"

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334 TlM P^a^ At Rome

the Romanists who inject thdr retuon into the Scriptura, "amUng out ol
them what they wish, as thoueli they weie a nose of wax to be pulled aiound
•twifl^

' As might be sii[q)osed, Luther's book, thus Kt against eztemsl unity of hn-
man ecclc^astical organization, and against the inner rule of human thinking,
is equally strcHig against the human visualiiation of divine wuship. Beargues
against thoee who "tum spiritual edification into outward show", and thoae
iriio chiefly apidy the name Chuich to an assemtily in wluch "the cxtenuJ
rites are in use, such as chanting, reading, vestments; and the name 'qiintua)
estate' is given to the members of tlie h<dy orders, not on account of thdr
faith (which perhaps they do not have), but because they have been con-
secrated with an extetnal anointing, wear distinctive dress, make apedal
prayers and do special works, have their places in the choir, and seem to
attend to all such external matters of worship."*

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 repr>
duced b the New, is exposed by him.* The open and fearless (q)paeitioa
to the popedom at Rome, which already had aj^Msred in the Diet at Augs-
bnig in 1518, and, more drcumqiectly, in the Ldpag Di^utation in 1519,

> "The word Chnrch, when it Ii used for web external afialn, whereas it amxn»
Ote faith alone, U done violence to; yet this manner of uiinc it has si»«ad everywhere,
to the great injury ol many aouls, who think that such outwud show f» the qiititusl
and only tiue estate in ChriAendiun. Of such a purely extonal Church, there is
not one letter in the Hijy Soiptures. The building and inoease td the Chuith,
which ii the body of Chrat, oometh alone from Christ, Who is iu bead. ChriMta-
dom is mled Willi outward ihow; but that doe* Dot make us Christians. TheChurdi
is a qaritual and not a bodily thing, for that which one believes is not bodily or visible.
The enenial marks whenby one can percdve where this Church is on earth, are
BaptiBO, the Saoament and the Cospcl. For where B^tism and the Goapd an
no one may doubt that there are saints, even if it were only the bsba b thdr awUea."

* "It is evident that a type is material and external, and fulfilment of the type is
st^tual and intenial; what the type reveals to the bodily eye, its fulfiliocilt mutt
reveal to the eye of faith alone, llie bodily assembly of the pe(^ signifies the ^b-
itual and intenia] assembly of the Christian people in faith. Mows set a serpent on
a pole and whosoever lixdced upon it was made whole. That sgnifies Chiiit on the
ciosB. Whoeoever believeth in Hun is saved. And 10 throughout the entire (M
Testament, all the bodily visble things in it signify in the New Testanent spiiitoal
and inward things, wliich one cannot see, but only possess in faith. St. AuguRiM
says OD John ill; 'TUs is the difierence between the type and its fulfilment: the
^rpe gave temporal goods and life, but the fulfilment give* qilritual and eternal
Hie."'

"Aaron was a type of Christ aod not of the Pope. Paul tift the high priest
typifies Christ; you say St. Petei. Paul njrs Christ entered not into a temporal
building. You make the fulfillment to be earthly and external. If Aaron was a
type in eztenial authority, vestments and state, why was he not a type in an the otbw
external and bodily matters? The Old Testament high priest was not pennitted to
have his head shom. But why does the Pope have a toosuce? Hie Old Testament
hi^ priest was a subject. Why then dots the Pope have men kiss Ua feet and a*-
ptie to be king, which Christ Hunself did not? Wherein is the type fulfilled?"

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fatrodoctitm 335

b very free' in this boc^et to the I^tjr of 1510, Knd ii preliminary to the
more intenie aotagoniim which will appw ia " Tbt Babyloniui C^>tivity."
At Ldpzig, Eck hut Uid emphasis on the Soiptute passBge, "Feed my
iheep," and both this passage' sjid the one of Matthew 16 : iS ("Thou art
Peier, and (q>on this rock I will build my Church") are ezptained by Luther
for the laity. He chuges the popes with having forsaken the faith, with liv-
ing under the power of Satan, and with being themselves heretical.*

This tractate qipliea doctrine to existing institutions, and makes the truth
dear to the laity. We see in it the power of Luther in stirring the pcfmlar
mind. We do not regard the coarse invectives of Luther (which many
cultured men of to-day seem to dte with outward horror— and inner enjoy-
ment) as a mark of low peasant birth, 01 of cnidenees of breeding, but as
the language ol a great leader who, in deq>erate struggle with the powers
that be, knew how to attach himself to the mind of his age in such way as to
influence it. Bow noble and great is bis own remark at the close of this
booklet OD others' allusion to himself in printi "Whoever will, let him
freely slander and condemn my person and my life. It is already forgiven
him. God has given me a ^ad and fearless qiirit, which they shall not em-
bitter (or me, I trust, not in all eternity."

Luther, in this pamphlet, msists that none are to be regarded as heretics
dmply 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 ttdd Spalatin that if the Pope did not reform, he would a)q>eal to the
Emperor and the German DobHi^. Within another mcmth that ^^»eal

The men of Leipdg feared the work of Luther, and the rector of the

' Luther to Spsladn, June 8th: "Gcgen den Esel von Alvdd wenle kh meinni
Angrifl so doridhten dais kh des rSmiecheti Fabstes nicht oneiiigedenk bin, und
werde kdnem von betden etwai schenken. Denn lokhes criordett dcr Stofl mit
NothwendlRkdt. EndHcheinmal mflsien die G e heimnlsse des
Antichrist ofienbart wcrden. Dean so ditngen lie ach selbsl
bervor, und woQen nicht wdter vcrborgen seJB."

To this Luther adds the rignificant >tstEmeat: "Ich tube vot, einen Bffenllichea
Zettel acszuIasMn an den Kaiser und den Add im lanien Deutsdiland, wider die
Tyrannd und die NichtswUrdigkcit des rOnu'tchen Hofes."

* "'Feeding' in the Roman sense meuii to burden Qiristendmn with many and
hnrtlul laws. II 'feeding' means to dt in tbe bigfaen place and to have an office,
It follows that whoever ii doing this wmkaf feeding la a niot, whether be be a knave.
or a rogue, or what not. Where there is no love, there is no feeding. The papagr
either must be a love, or it cannot be a feeding of tbe theep."

' "The greater put of the Roman communion, and even some of the popes thim-
Belve^ have forsaken the faith wsntonly and without struggle, and live tmdet tbe
power of Satan. The majority of those who hold so strongly to the authority of the
Fope, and lean upon it, are themselves possessed by tbe powers of bell. Some of the
popes were herMics themselves and gave heretical laws. These Roman knaves
cone along, place the Pope above Christ and make him a judge over the Scriptures.
They say that he cannot err."

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336 The P^ac7 at Roma

Unhwra^ bad pled few mocy. Luther npUed that L^pdg deseived to be
pUced in the pQloiy,* that he had no dtsiic to make tfxxt ot the dty ud Ita
univtts^, but was pnatti into it by the bombut ot the Romaniit who
boasted that he was a "puUic teacher of the whole Hdy SaiptOK at Le^
aig"; and by the fact that Alveld had dedicated his work to tlie dtf and its
CouncO. Alvdd answered Lcmicer and Lutber lutterly, but LutliCT lepUed
no more.

Tbeodobe E. Schmauk.
LebtttiOH, Pemuyhatiia.

t"Du Bemtlben der Leipdger GeblHi^dt." To Spalatin, Jul io. "Die
IficbtswUrdiiieitea dor Ldpdger." To Joh. Lang, Jan. a6. " ~
dec LdpciccT Partd." To Sfialatiii. Feb. j.

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THE

PAPACY AT ROME

AN ANSWER TO THE

CEXEBRATED ROMANIST AT LEIPZIG"

After all these years of fruitful rain and abundant AH«w
growth something new has appeared on the scene. Many guj*''
have essayed to attack me heretofore with vile abuse
and glorious Ues, 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.* They
would prove thereby not only that they have not frittered
away their time with dteam-books without learning any-

1 Augiudn Alvdd. *a aimed from the town of hli tHrth, Alveld in Sixony, A
Ftmndscan monk, Lector o( hU order M hdpag. It it uid of him th&t what be
Ucked in Icaming he made up in Bcuirility, lo tlut he hhntelf compUlos that
his own brother- monlu wanted to forbid his writing. John Lonicenu, a fiieiui
of Lutber, published a mwOI book.Biblia nova Alveldeoiii, Wit-
tenberg. 1510, in which he gathered a Ions liit ol Alveid'i tenoi of reproach
uted againit Luther. To him has bc«D attributed the origia ol the undignified
■tyle adopted by ao many dncc 1510 on both ndea of the amtioveny about
Luther's teachings. Vid. H. A. Eihasd, in Ertcb and Gtuber,
£ncyclop*edU,iii.977; Allgemeine Deutsche Biogiaphle,
I.3TS-

* C[, Ancnttlne'i CoaftHiaiu, m, vil: Jtot u It b umor, a dmd being
Vnorant what piece were appointed lot what put, dwald dap a glaiTe opoo
Ua htad and draw a headpiece upon hii leg. . . ."
IB WO)

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338 The Pi^a^ at Rom»

thing, as I accused them, but would also aclueve a great
name as people who were conceived, bom, 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 tbdr good
intentions might not be entirely in vain. Z<eipzig, to
produce such giants, must indeed be rich soil.

That you may understand what I mean, observe:
Sylvester, Cajetan, Eck, £mser,> and now O^ogne and
Louvain^ have shown tiieir knightly prowess against me
in most strenuous endeavor, and received the honw and
^ory they deserved; tb^ 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, fm-
ally, some of them thou^t the best thing to do was to
attack me in the same manner as the pharisees attacked
* Christ. They put forward a champion, and thou^t: If
he wins, we all win with him; if he is defeated, he suffers
defeat alone. And the super-Ieamed, circumspect Mal-
volio* thinks I will not notice it. Very well, in order that
all thdr plans may not miscarry, I will pretmd not to under-
stand 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 stqnilate
that, whenever I say anything against the newest Roman
heretics and blasphemers of the Scriptures, not merely the

' Hw foiiT diirf Utcniy oiipoaaiU of Lather in the eaiiier yon of t)i« Rcforma-
tko— Syhntcr If utdinl, nnullj called Prieriu, tfur the dty of hti biith. a
(Mpdcdd*! (HagUtct »«crl p a 1 ■ t i i) who hul publiitud tbr« book*
■giinit Latbei [>riot to 1510: ThofUM of GaEUno, Cutlinal, and papal legate
at the Diet of Aoglbiiix, 15181 John Et^ pnrfenor in the Cnivenity of Inco)-
ftadt, who had been Lathet** appODeDt at the Lc^pdc Dnputatlm io 1519;

the laaghiikg-atoclE of Gtanauay under the name at "the IiHprij ffoat," an appeD^
tioa nmntfwi by hit ooat-of-ann*.

'llieTheolocicalFacnitieiaf Colocne and Loonine cffidaltr condemned Lath<
et*! wiftfaid; the lamtr Aucu*t 30th. the latter November Tth. ts'9- The text of
thdr RnhitiiMii wai reprinted by Lothrrwlth a icply, Reiponito ad cott>
demnatlooemdoctrinalem, etc.<i5M}, Weimar Ed., VI,in>>
BrL Ed., op. var. arg., XV.mB.

*Naidhart.

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An Answer to tiie Cdebratod RonumJBt at L«^zig 339

poor, immature scribe of the bare-foot friars at L^padg
shall take it to himself, but rather the great-hearted flag-
beazers, 1^10 remain in hiding, and yet would win a notable
victory in another's name.

I pray every honest Christian to recdve my words —
though sometimes barbed with scorn or satire — as comii^
from a heart that is made to break with sorrow and to turn
seriousness into jesting at the sight now beheld at Leipzig,
whoe there are also pious people who would venture body
and soul for God's Word and the Scriptures, but where a
blas[^emer can thus <^>enly speak and write, who esteems
and treats God's hdy wo^ no better than if they were
the fabled pratiogs of some fool or jester at the carnival.
Because my Lord Christ and His holy Word, evai 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-bla^hemers. That is
my reliance, and I will let matters take their course in
Thy name. Amen. They must ever abide lliee as the
Lord. Amen.

I notice that these poOT people are seeking naught else
than to g^ 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 deigns of such people only to hinder me
from doing more useful things. But Z welcome the oppor-
tunity to ^ve the laity' some explanation of the nature of
the Ch urch,* and to contradict the words of these seductive

t Tlie Tlem vhidi Lntber expoundi in tbii tmtiae bad alreadr been exinaed in ■
LUin imrk, Reiolntlonei inper PiopoiItioD* XIII. d«
potettate Papae, (519 (EtI, Ed., op. var. >rg., UI, 193 B;
Weim&iEd.,II, iBoff). Tbe praent woA is written in Gennan "for tke UUy."

■Chilitenheit. Luther aturfully midi tbe hm of the word "Chuni"
(Elrche). Tbe iCMoa win appear in the aismnent wUch fblfann. In muqr
tJaon boiKTCT, the word 'Xhritfendom" mold not lendet Luther*! taeinli^ and
then ii^ for the andern reader, do mdi tednkal tcatitctiaa to the tann "Onirdi"
ai obtaiaed amom Lnthv'a naden. WlHathemml Chtiateohett ianiK
dcfed otbetwiK than ai "Chriileadoai" it k ao indicated ta a loot-iwteb

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340 The P^Mcy at Rome

masters. Therefore I intend to treat of the subject-
matter directly, rather than to answer their senseless prat-
tle. I will cot mention their names, lest they achieve thdr
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 itsdf, 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.

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,* and this being decided,
whether it is posable for Christians to say that all other
Christians in tbt world are heretics and apostates, even if
they agree with us in holding to the same baptism, Sacra^
ment. 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
th^nselves 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 tiie pope, only they will
not pay for the confirmation of their bishops and priests.
Hiey 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 Go^>el from the pope, or the p(^'s
ambassadors, and yet they are not sent to them.

e Ldptig DUpntttloo, iriietbM tfae power «f te

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Aa Answer to ttie Celebrated Romanist at Leipzig 341

Now the question is, whether aU 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 re-
ceive them, it is clear as day that he is grasping for pow»
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^ 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.

I say, first of all: No one should be so foolish as to be- tha lo-
lieve ^lat it is the serious opinion of the pope and of all ^ g^ ^
his R<mianists and flatterers, that his great power is of divine Soinu '
right. Fray 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 sccnned as foolishness; all of whidi is as
clear as day. Hiey 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, th^
would find many thousand things more necessary to be

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343 The Ptpacj at RtMDO

done, especially those at which they dow laugh and mock.

ju. i:ie For St. James says, "He that keepeth not one command-
ment of God, br^eth all." 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 bla^emously mocked and scornfully rejected
at Rome.

Furthermore, if all Germany were to fall on its knees, and
to pray that the pope and Uie Romans should keep this
power, and confirm our bishops and priests without pay-

Hmu. meat, for nothing— even as the GoE^l says, "Freely ye
"* have recttved, freely gjve" — and provide aU our churches
with good preachers, because they have a sufficient abun-
dance of riches to ^ve 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 a)mmand to go to so much
trouble without pay. They would soon find a little ^oss'
with which to wind themselves out of it, just as they now
find what they desire, to weave themsdves mto it. All our
beseechings would not drive them to it. But ^ce it
means money, everything they dare to put forth must be

RoBuu divine command.

^^. The bishopric of Msunz al<a]e, within the memory of men

tortiMi now living, has bou^^t eight pallia* in Rome, every one

' A caumeat expUnttoty of • puuic of SmptUR or of tlie Canoa Law.

* Pallium, a louf made of iheep'* wool, wMcb tbe pope i» privileged to wear
at all time*, and other* oab' on (pedfied orriiinTHi; conferTed by tlie pope on
penoni of tlie tank of archbishop*; od its bestowal depended tbc assmaptiao of
the title and fuoction* of tbe office. The grantiiig oi iMlHa became a rich warce
of revcaue for the pope, since every aew incumbent of a prelacy bad to apply for
U* own panimn tn petton, m by tpedal ttp(«seatatlve, and to pay lor tbo privl-

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An Aosirer to Uie Celebrated Ronunlit at Le^zig 343

costing about 30,000 gulden — not to mention the innu-
merable other bishoprics, prelacies and benefices. Thus ate
we German fools to be led by the nose and then they say:
It is a divine coomiand to have no bishc^ without Roman
confirmation. I am surprised that Germany, which is by
(me-half or more in the possesion of the Church,' still
has so much as one pfennig left by reason of the un-
speakable, innumerable, insufferable Roman thieves,
knaves and robbers. It is said that Antichrist shall find
the treasures of the earth ; I trow the Rcmianists 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 ccnnpelled to devour itself.
That would furnish the greatest pleasure for the Roman-
ists, 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 vilify.
They ail 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 anomand 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,* without any pay, if he wished to be —
or were — the very highest. But before consenting to this,
th^ would much rather surrender this power and not caJl
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 hi^er

lege of iKtlTuiK it. At the appdatnent of Urid u biihop of Maim b ijoS,
even the empeioi urged « reductkm of one-htlf the utual f«ea, oped*!!]' dncc
the iKcviooi Incumbeit hid paid the full price but four yean prerioui. Hw
nqust wu denied. See Ait. M aim In PRE'-*.

■Z«iT HSIfte, >o nichtmehr, geittllch. See betmr, page 356, No. t.

■IiUus u aUution to the papal title, letTtfi lecvoium Dai "the
KTvant of the lervanta of God" t

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344 Tlw P»fJ >t Rend

things, which coDcem faith and God's Word. And when
they wete 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 author-
ity 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 woidd support them
and not remain qmet. But Dr. Luth^ is just a httle 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 con-
tinue. Let a layman ask such Romanists, and let them
give answer, why they despoil and mock all of God's com-
mandments, and rant so violently about this power, whereas
they cannot show at all why it is necessary, or what it ia
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
amies again, and then, please God, X will throw light upoa
the Holy Chair at Rome and e^iose it as it deserves to be
eiposed.

I have said this, not as a sufficient argument for disputing

papal power, but in order to show the perverted opinions

Utxt. of those who strain the gnats, but let elephants go thiou^,

u^a'* who behold the mote in the brother's eye and permit the

7:3 beams in their own to remain, only to the end that others

may be stifled by superfluous and unnecessary things, or

at least branded as heretics or by any other e[Hthet that

occurs to them. One of than b this delicate, pions R<Hn-

anist at Leipzig. Let us now have a look at him.

I find three strong arguments by which this fruitful
and noble httle book> of the Romai^ at Ldpdg attadcs
me.

> AlvtU't Gmnui ImtiM dMoOMd UmU b the t&k •! 1 •traHid. oMfnl Bttlt

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An Answer to ttie Celebrated Romanist at Leipzig 34s

The first, and by far the strongest, is, that he calls me ^' *^
names — a h^etic, a blind, senseless fool, one possessed by ot th*
the devil, a serpent, a poisonous reptile, and many other "p"""-
names of similar import; not simply once, but throughout l Lnthw
the book, almost on every page.' Such reproaches, JjP"^
slanders and calumnies are of no account in other books. « fooi
But when a book is made at Leip^g, and issued from the
cloister of the bare-foot friars, by a Romanist of the high
and holy observance* of St. Frauds, such names aie not
merely fine examples of mediation, but likewise strong
arguments with which to defend papal power, indulgences.
Scripture, faith and the Church.* 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 bis book
by a Romanist and holy observant of the ord^ of St.
Francis.

And inasmuch as this Romanist himself writes that the
Jews had overcome Christ on the cross with such argu-
ments, 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.

The second argument, to express it tersely, is that of D. Tba
natural reason. ^1^^'

This is the argument: A. Every onnmuni^ on earth, if from
it is not to fall to pieces, must have a bodily head, tmder '***^
the true head, which is Quist.

B. Inasmuch as all Christendom is one community on
earth, it must have a bead, which is the p(^.

' AJvdd'i latiD tieatbe eivedUb' •botmdi to tlwte appeltatio&i.
* Alrdd belonged to the bnnch of tbe Fnndicui Orda known u the "Obaet-
vanti" (fiitrei tegnlkrit obseivan tiae), bomtbeiritrictobiervBOca
oftbeFnndactuiRnle. SeetfaethktotheLatintnatiMin WeimftiEd., Vl.m-
iCb tlitenhei t .

*Gciiieinde— tlie Gcrnus eiiuivalent foe the Latin commanto, com-
mnnltei,orcongteg*tio. In Lother'i nw of the t*nn it meuit now.
tintei ■'community," gome tim ti "cao^t^tioa," aometiiiiee even "the Chuccb"
(Gemelndeder Heiligen). InthlicuelttniidhrteiAlTdd'sclviliti*
(Weimar Ed.. VI, 17S).

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346 The Ptpaey at Rome

Hiis argument I have dedgnated 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.
Th« However, to answer this argument: Since the question is
otfti* whether the pope's power is by divine right, is it not a bit
Attn- ridiculous that hiunan 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
Scrq>tures expressly forbid us to follow our own reason,
Deut. Deuteronomy xii, "Ye shall not do . . . every man
"* whatsoever is right in his own eyes"; for human reason
Geo. 6;s cver Strives against the law of God, as Genesis vi. says:
"Every thought and imaginatioD of man's heart is only
evil continually." Therefore the attempt to establi^ or
defend divine order with human reason, tmless that
reason has previously been established and enlightmed
by faith, is just as futile as if I would throw light upca
the sun with a lightless lantern, or rest a rock upon a reed.
For Isaiah vii. makes reason subject to futb, when it says:
in> 79 "Except ye believe, ye shall not have understanding or
reason." It does not say, "Exwpt ye have reason, ye
shall not believe." Therefore this scribe would better have
left his perverted reason at home, or first have well estab-
lished 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 reascHi
of ours draws the conclusion that a visible ctnnmunity
must have a visible overlord or cease to exist, it also must
draw the further conclusion, that as a visible omimunity
does not exist without wives, therefore the whole Church'
must have a visible, common wife, in order not to perish.
What a valiant woman that would needs be! Again, a

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An Answer to tbt Celebrated Romanist at Leipzig 347

visible communily does not exist without a commoD vi^le
dty, house and country; therefore the Church* must have
a common dtyj house and country. But where will you
find that? Verily^ in Rome they are seeking just this with
in^tient eagerness, for they have made nearly the whole
world their very own. Again, the Church* 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 oHisidered in
advance the clumsiness of such an argument, and proved
the divine laws and works by the Scriptures, and not by
temporal anaJo^es and worldly reason. For it is written
that the divine commandments are justified in and by Pi- igv
themselves, and not by any external help.*

Again, the wise man says of the wisdom of God: "Wis- pum-.
dom hath overcome the proud with her power." 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. Efib-eit?
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 difEerent 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 what-
ever. But that he may the better imderstand 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.

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348 The P^M^ at Rome

The The first, A, is that every commuiilty oa earth must

mratAn- ^^6 ODe Visible head under Christ. This is simply not
■wMsd 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 govero-
ment 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 ev^y other kingdom its
own, and yet they are one people, the temporal estate in
Christendom, without one common head; and stilt this does
not cause these kingdoms to perish. And if there were no
government constituted in just this manner, who cotdd 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 appointbig by such vacillating analogies of workUy
things, when tb^ do not hold even in the appointments
of men. But si^>pose 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 Churdi?* 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.*
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 ^orance in any man, much less in a
saint of Ldpzig.

For the benefit, therefore, of this numskull, and of those
led astray by him, I must first of all explain what is

■ChtUtcnheit.

'Gemeiode. A i^jrco the word. OnUwaeoandiiw«IO«Un,ceapm
Ibe OaStt tmfikiyiatat of Qm Eoalbb »«d "paiUi.''

L,., ,_,:ibyGoogle

Aa Ansver to Ae Celebrated RomaniBt at Leipzig 340

meant by these things — the Church,* and the One Head
of the Chu-ch.* I must talk bluntly, however, and use
the same words which they have so barbarously per-
verted.

The Scriptures speak of the Giurch* quite ^mply, and What
use the term in only one sense; these men have added ^^JJ^j
and brought into general use two more. The first use,
according to the Scriptures, is this, that the Church* is -j-

called the assembly of all the believers in Christ upon -L

earth, just as we pray in the Creed: "I believe in the
Holy Ghost, a communion of saints." This commimity tim
or assembly consists of all those who live in true faith, hope ^^„
and love; so that the essence, life and nature of the Church' of Sainti
is not a bodily assembly, but an assembly of hearts in
one faith, as St. Paul says, Ephesians iv, "One baptism, Eph. 4^5
one faith, one Lord." 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 ^g of the Holy Ghost:
"Thou, who through divers tongues gatherest together the
nations in the unity of the f^th."* Iliat means in reality
a spiritual unity, because of which men are called a com-
munion of saints. And this unity b of itself sufficient to ^«
make a Church,* and without it no imity, be it of place, of ^i ^
time, of person, of work, or of whatever else, makes a chor^
Church.' On this point we must hear the word of Christ, ,^|j '
Who, when Pilate asked Km concerning His kingdom,
answered: "My kingdom is not of this world." This is Jcta
indeed a dear passage, in which the Church* is made sepa- ' ^
rate from all temporal communities, as not being anything
external. And this blind Romanist makes of it an ex-
ternal community, like any other. Christ says even
more clearly, Luke ivii, '"nie kingdom of God cometh ^*H.„
not with observation: neither shall they say, Lo, here, n

■Cliidtenhelt.

'FromVcsl Sancte Spirltai, m aotipbtm
boa Um dcvcntli ceotuty.

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350 The Papacy at Rosie

or lo, there! for behold, the kingdom of God Is vithin
you."

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 Churdi*) 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,* and Christ is made a liar when it is
said that the Church^, is in Rome, or b bound to Rome — <x
even that the head and the authority ai« there by divine
right.
!■«. if. Moreover, in Matthew xziv. He foretdd the gross decq>-
■*"** tion which now rules under the name of the Roman Church,
when He says: "Many false prophets and false Chiists shall
come in My name, saying: I am Christ; and shall dec^ve
many, and show great signs, that if possible they shall de-
ceive the very elect. Wherefore, if they shall say unto
you: Behold, in the secret chambers is Christ, believe it not;
behold, Bte is in the desert, go not forth. Behold, I have
told you before." Is this not a cruel error, when the unity
of the Christian Chimi,' 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,* which must of necessity be bound
to localities and places. How is it pos^ble, or whose reason
can grasp it, that q>iritual unity and material unity should
be one and the same? There are those among Chris-
tians who are in the external assembly and unity, who
yet by their sins exclude themsdves from the inner,
spiritual unity.

Therefore, whosoever muntains that an external assem-
bly or an outward unity makes a Church,' sets forth arbi-
trarily what is merely his own qunion, and whoever en-

>Chrl*i

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An AnBver to the Celebnted Romanist at Le^tdg 351

deavors 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 every-
thing that is written concerning the Church* as meaning the
outward diow 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 imity, i. e., the true Church.' 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 tomake them Christians; this ex-
ternal unity would be enou^.

From this we conclude, and the conclusion is inevitable, wbai
that just as being in the Roman unity does not make one a ^^^
Christian, so being outside of that unity does not make one ii<ui?
a heretic or unchristian. I ^otdd 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 can-
not be essential; just as it does not make me a true Christian
to be at Wittenberg or to be at Ldpzig. Now it is dear
that external fellowship with the Roman commimion*
does not make men Cluistians, 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.* For whosoever keepeth one divine command, Ju. *:■»
keepeth them all, and none can be kept without keying
the others. 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 command-
ment, 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.

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3$a The Pqwcy at Rome

Again, it is clear that to be a member of the Roman
ccamnunioD^ does not meaji 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 arti-
cles.

Therefore all those who make the Christian communion*
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.
Th» Again, if every temporal community is called after its

^^, head, and we say of this dty, it is Electoral, and of that,
Chwch 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 Chiistendom? Why
are we called Christians, if not from our head, although we
are still upon earth? lliereby it is shown that for Chris-
tendom there is no other h^, even upon earth, than
Christ, for it has no other name than the name of Christ
Act* 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.*

Furthermore, though a man consists of two natures,
namely, body and sotd, yet he is not reckoned a member of
the Qiurch 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, be-
cause his i^ysical structure is superior to that of a woman,
or that a man is a greater Christian than achild, a healthy
person a stronger Christian than an invalid; lords and ladies,

* Verikmmlnac-
*EIiilBk«lt od«r GemelDde.

* A qoiint Intaprautiao of the pmmib: "The dfadiilM mn nikd qirtrtw

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An Answer to the Cdebrated Romanist at Leipzig 353

the rich and powerful, better Christians than servants,
maids, and the poor and lowly; whereas Paul writes, Gala-
tians V, "In Christ is neither male nor female, neither lord GaLj:t<:
nor servant, neither Jew nor Greek," but as far as the body '*
is concerned they are all equal. But he is the better Chris-
tian who is greater in faiUi, hope and love; so that it is
plain that the Church' 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 n*
image of the soul, so also the bodily community is a figure ^^"^
of this Christian, spiritual community, and as the bodily mtudoa
community has a bodily head, so the spiritual commimity ^^*
has a spiritual head. But who would be so bereft of sense as Spiritud
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'
is, witiiout 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." CcLy^
For if the Church were a bodily assembly, you cotdd 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 tem-
poral assembly with others in Ldpzig, Wittenberg, or
elsewhere; but I cannot tell at all whether he is a believer
or not.

Whosoever would not go astray should, therefore, hold Tii«
fast to this, that the Church' is a spiritual assembly of souls 5 *" ' "
in one faith, and that no one is reckoned a Christian for his 1
body's sake; in order that he may know that the true,

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354 1^* Papacy at Rome

reaJ, right, essential Church' 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 tUngs, and they will never make him a Christiaii
without true faith, which alone makes Christians. For
this reason we are called Christian believers, and on Pente-
cost we sing:

We iKseecb Thee, Holy Spirit',
Let true faith oui poitioD be.

It is in this wise, and never in any other, that 'the
Holy Scriptures speak of the Holy Church and of Chris-
tendom.
n« Beyond that, another way of speaJung of Christendom

^J^^has come into use. Accordbg to this, the name Church*
is given to an assembly in a bouse or a parish, a bishopric,
an archbishc^ric, or the papacy, in which assembly ex-
ternal 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 wor-
ship. But violence is dcme 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;

'NuQ bitten wir den heillsen Geiit, • populai pn-Refoctii*-
tion bymn, at one stanza, (or Wbitsuntide, dating from tbe middle o( tbe thii-
tecotli century; quoted in a sermon b; Bertboldt, tbe FntndKsa, ■ otebrated
German preacher of the Middle Ages, who died in Regetuburg in iija. Pub-
lished by Lather, irith three ttinaai of his own added, In his hymn-book of 1I14.
Vid. WxcxxxHAOKL. Kircheniied, ii. 44; KocB, Geichichte dea
Klrchenliedi, I, 185: Jituan, Diet, of Hymnolocr. Sii- A1m>
Misa Vnnkvorth's Christian Sinicrs, jS.

'ChrUteoheit.

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An Answer to th« Celebrated Romanist at Leipzig 355

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 i
tliat such a purely eitemal Church has been established '
by God; and I hereby challMige all those who have made
this bla^hemous, damnable, heretical book, or would de-
fend 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 th^ 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 under-
standing, we shall call the two churches by different names.
The first, which is the natural, essential, real and true one,
let us call a sinritual, inner Christendom. The other, which
b 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 ^nritual, according to the body, a physical, man; or
as the Apostle is wont to speak of the inner and of the out- R
ward man. Thus also the Christian assonbly, acrarding
to the soul, is a conununion* of one accord in one faith, al-
though 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.* 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' does not make true Christians, because
all the orders mentioned may exist without faith; neverthe-

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356 The Papaqr at Rome

less this conmiximon is never without some who at the
same time are true Christians, just as the body does not
ffve 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 out^de of the first commiuuty,
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.
, The The third use of the term applies the word Church, not

^^"''' to Christendom, but to the edifices erected for purposes of
BuUdinc worship. And the word "s[Hritual" 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,* and such possessions are called
"spiritual" or Church possesions.* Agfun, the possessions
of the laity are called "worldly," althou^ the laymen who
are in the first or spiritual Church' 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 tiie Church;* and the name "spiritual pos-
sessions" has been so exclusively applied to worldly pos-
sesions 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 Chris-
tendom.

■Chrlttenhelt.

* All Bouicei fnim whicb the Chnrch or the iUrgy derived ta income wen oiled,
in tbe brovlet sense, "sinritud" posseadoDi. A furtlici dbtinctioD mi dnwn
betwecm two Unds of Kcleuutiol iaanne— the ■ p i 1 1 1 u ■ 1 i ■ fn thli le
the fees, tithes, etc, and the tempordik tbeinoane'
and tbe like.

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An Answer to the Celebrated Romanist at Le^oig 357

Now let U3 consider the head ot Christendom. From Th«
the foregoing it follows that the first-named Christendom, ^'i*
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.

^This is proved, first of all, in this way: How can a man whjthe
rule over anything which he does not luiow or understand? ^^
And who can know whether a man truly believes or not? Have u
Aye, if the power of the pope extended to this point, then he eMd*'
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 ndther 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. It may also happen that > Cor.
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? TTie head mtist give life to
the body, and therefore it is clear that on earth there is no
other head of the ^)iritual Christendom but Christ alone.

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338 The Papa(7 at Rome

Moreover, if a man were its head here below, Christendom
would perish as often as a pope dies. For the body camiot
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 sucb.
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 instU 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." 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, eg)eciaJly 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 pass^es that thotigh Paul
was silent, he did not thereby deny that St. Peter was also
a head, but was feeding the unwise with milk. Just listen

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An Answer to the Celebrated Romanist at Leqizig 359

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 blas-
pheme Paul and the Word of God than be convinced of their
error, and they call it "milk for babes" when Christ is pro-
claimed, 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 explain-
ing 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 iiccomplish if we should have a dis-
putation with the Bohemians* 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 ^de.
i But then you ask: If the prelates are neither heads nor n*
regents of tWs spiritual Church, what are they? Bjio^tj

Let the laymen answer this, when they say: St. Peter is Buhop*
a messenger* 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 bum 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 Apostolosisin 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 fooli^ 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
ZwOlfbote (one of the twelve messengers), but an only-

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360 The Papacy at Rtmw

messenger, and none of the others would remain Z w 1 f -
b o t e n , but they would all be St. Peter's E If b o t e n
(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."
' And in I. Corinthians iii. he says: "What is Peter? What
is Paul? Servants through whom ye believed." 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. Woidd that be pleasing to the prince, if
lie 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 ofl&ce. But, put
the other way, St. Peter is not a 2w6lfbote 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 ri^t
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 nUed with outward show; but that
does not make Christians, as I have said above ;• neither are

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An Ansver to the Cdebrated Romanist at Leqajg 361

they heretics who are not under the same laws and cere-
monies or human ordinances. For customs change with
the country.

All this is confinned by the article in the Creed: "I
believe in the Holy Ghost, one Holy Christian Church, the
Communion of Saints." No one says: "I beUeve 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 as-
sembly 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 com-
munity or assembly of the saints in faith, for no one can
see who is a saint or a believer.

The external marks, whereby one can perceive where The
this Church is on earth, are baptism, the Sacrament, and g,^,
the Gospel; and not Rome, or this place, or that. For chureh
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,* for that power cannot make Christians, as
baptism and the Gospel do; and therefore it does not belong
to the true Church* 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* 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 swits to tear asunder and blaspheme the Holy
Scriptures with such insolence, license, and shamelessness,
and that they make bold to deal with the Scriptures, where-
as 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
*Clirt*t«Dh«lt.

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36a The Papacy at Rome

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.'

Of the same character is his statement in both bis Latin
and his German treatise* 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 timb^
in the cloister stared and hooted this miserable wretch to
death for his hoirible blasphemy. What shall I say?
Has Christ become a ke^>er 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 bold-
est up thy Lord for all the world to blaspheme ! The poor
man would write about the head of Christendom, and in
utter madnes3 imagines that "head" and "Lord" are one
and the same. Christ is, indeed,Lotd of all things, of all the
good and the evil, of the angets and the devils, the virgins and
the harlots; but He is not the head, except only of the good,
beUeving Christians, assembled in the spirit. For a head
must be united with its body, as I showed above from St.
Paul in Ephesians iv,» and the members must cleave to the
head and recdve 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 king-
dom, namely Christendom, is not a bodily community or

^liUnBy, "Rutmm better than nuIvoUe." "Rastrum" was ■ Leipds beer
leported to be atnordioarily bsd; "malvoisie," ■ bii^ piiied, imported wine^
known ta England u "malDuey."

* In the Gennan trestue Alveld nrir "It ii not mough to have Christ fat ■ Aep-
hen) or * bead; il that woe suffident, all the heathoi, all the Jem, all the enorittt,
an the heretics would be true Christians, Christ Is a lord, a guardian, a shepherd, a
bead of the whde world, whetbei we want Him or not." (Weimar Ed.. VI,
301} Id the Latin he says: "No cimmunity or assembly (clviHtai seu pln-
r a 1 1 1 a s) of men can be rightly administered except in the unity of a bewl. under
the Head Jems Christ." This pn^waition he devdop* in detail, sayfot that
"Nobrothd (contubeinium meret r icum), no band of thievea, plun-
dcten and robben, no company of soldien can be niVed. or held t«aetber, or Ims
exist wttbout a governor, chief and lotd. that ii to My, wtthout one bouL"
(Welmat Ed., VI, 178).

' See above, p. 358.

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An Answer to tiie Celebrated Romanist at Leipzig 363

kingdom, yet all things are subject unto TUm, be they
spiritual or bodily, of hell or of heaven.

Thus in bis first argument this reviler vilified and slan-
dered 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.

Now comes the third argument, in which the high majesty m. n*
of God is made a target, and the Holy Spirit becomes a lifur ^^,'
and a heretic, so that by all means the contention of the (ton
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: Hie Old Testament was a type of the
New Testament, and because it had a bodily tdgh-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 u»tt.
be fulfilled"? ' •'

A book more foolish, senseless, and blind I have never
seen. Once before, another* wrote the same thing against
me, so coarse and fooUsh that I could not but scom it.
But because they have not sharpened their wits, I must
speak bluntly for the thickheads; I see that the ass does
not appredate a harp, I must offer him thistles.

In the first place, it is evident that a type b material and Typeud
external, and the fulfilment of the t^pe is spiritual and ''^*
internal; what the type reveals to the bodily eye, its ful-
filment 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

'Jmnw Emict, Ds dliputatioae Lipilc«a*« ud A vena-
tlooe LutetikDi 4«c4c«tatl« atiettlo.

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364 Tti« Papacy at Rome

Jewish people came in a bodily maimer out of the bodily land
Ex- of Egypt, as is written in the book of Exodus. 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 spirit-
ual and internal assembly of the Christian people in faith.
Thus, as they drank water from a bodily rock, and ate bod-
ily manna with the bodily mouth, so with the mouth of the
1 Cor. heart we drink and eat of the spiritual Rock, the Lord
Nun* * Christ, when we believe in Him. Again, Moses set a ser-
11:8 pent on a pole, and whosoever looked upon it was made
whole. That signifies Christ on the Cross; whosoever be-
lieveth 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,
jobn when he 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."
Now the outward show of Roman power can gjve 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 estabUshed by divine directioo. For if the
papacy could give either eternal or temporal fife, 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 ^ow 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 fulfil-
2" _ ment of types must not be seen, but believed.
Priait Now see — are they not skilful masters who make the
^^^ high-priest of the Old Testament to be a type of the pope,
the Pop* when the latter makes as much, nay more of an external

> Aufiutiiie, I D JoiDDii £v.,ii,3,ii. (Mitne Ed.,3S. t4g*t

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An Answer to the Celebrated Romanist at Le^zig 365

show than the fonner, and thus a bodily thing is made to
be the fulfilment of a bodily type ! That would mean that
type and fulfilment are ezacUy 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 oncdi, "Thy Ps. 13*9
priests shall be clothed with faith or righteousness, and
Thine anointed ones shall be adorned with joy." As if
he would say: Our priests are types, and are clothed ex-
ternally with silks and purples, but your priests shall be
clothed with grace inwardly. Thus is this miserable Rom-
anist routed with his "type," and ius jumbling together of
much Scripture has been in vain. For the pope is an ex-
ternal priest, and they think of him in his external power
and adornment. Ilierefore Aaron cannot have been a
type of him; we must have another.

In the second place — in order that they may realize Sai^-
how far they are from the truth — even if they had been wise ^[Jj,
enough to give a spiritual fulfilment to the type, yet i»tw-
that would not stand the test, imless they had a clear SSUH^
passage &om the Scriptures, which brought the type and
its sjaritual 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. If it were not for that passage my reason John 3:14
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. Again, Rom.
that the rock in the wilderness signifies Christ, is not so '"'*
stated by my reason, but by St. Paul in I. Corinthians x. t Car.
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

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366 The Piracy at Rome

the types as they please, without the Scriptures? What has
led so many heretics astray but the interptetatiou of the
types without reference to the Scriptures? And though
the pope were something ^nritual, 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 eiplidtly stated:
Behold, Aaron was a type of the pope. Otherwise who
could prevent me from assuming that Aaron was a type of
the bi^op of Prague? St. Augustine has stated that types
are not valid in controversy unless supported by the Scrip-
tures.'

But now this poor chatterbox has neither: no ^iritual,
inward high-priest and no passage of the Scriptures; he
goes at it blindly with bis own dreams, and assumes as his
ba^ 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 nu^ 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 conclu^on to suit yourself.

1 Listen to me, I will ^ve you a better lesson in logic.
I agree with you in saying: All that is tyinfied 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 pqie, was

typified by Aaron. Here I say. Nay. And what can

you do then? Now show your leannng, and call the

I Cf . Anputine, O c unitatc eceloiBC. j,8. (Mlflne Ed. ,43.3961-)

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An Answer to the Celebrated Romanist at Ltifzig 367

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.

Listen to me further: I say that Aaron was a type of A«tra a
Christ, and not of the pope. And when I say this, I do ^Stt**
not utter my own invention, as you do; but I will prove it,
so that neither you, nor the worid, nor all the devils shall
overthrow it. In the first place, Christ is a spiritual priest
for the inner man; for He ^tteth 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
betweenGodandman, as St. Paul says, Romans iii, and the Km>.
whole Epistle to the Hebrews. Aaron, the type, is bodily ^''^
and external, but the fulfilment is spiritual and inward,
and the two agree together.

Secondly, in order not to bring my own thoughts, I have
the passage, Psahn ex, "The Lord hath sworn and will not ?*■ 110:4
repent: Thou art a priest forever after the order of Mel-
chizedek." 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. ua. 5:6
and at many other places, and our Lord Christ Himself,
in Matthew zxii, so explain it. Thus we can see how beau- Bbtt
tifully 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 Hcb.
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

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368 The Papacy at Rome

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 ^iritual 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 re-
demption."

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 extemaL
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

I Kiagi. poisoner, just as you do to me; and you will be like your

"''* father Zedekiab, who smote Klicaiah on the che^. Do

you not see, wretched blasphemer, whither your coun-

johns^ sellers and your own madness have brou^t you? Where
are they now, those big-wigs, who interdicted my sermon
on both kinds in the Sacrament?' 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

John s-43 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."

But you might say, St. Peter too is typified by Aaron,
along with Christ; and I answer, if you must keep on, you

•tnhUSernion vom Sacrament des Leichnam* Chrlitl of
■519 (Weimar Ed., II, 141 ff.) Luthahad made a [dea for tbe restocatioa of the
cup to the laity. At the request of Duke George of Suony, tbeblibt^ol Mda«n
(Jan. zoth, 1510) forbade the drcuUtiixi of this tract in his diocese (Weimar
Ed., VI, Tfi; Uadeiats, Luther. I, 316). The raotroveny, to wUcb Ltrtber
contributed hliVericllruDg etlUber At tilt el, etc. (Wet mar Ed..
VI, 78 fi.), wa» bitterest in the Ldpiig drcte to whidi Alveld belonfcd.

An Answer to the Celebrated Romanist at Le^olg 369

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, F e t r s
and P e t r a * in Matthew zvi. Hau.

It would have been something less of a lie and a bias- '^""^
phemy for you to have said that Aaron was a type of
Christ and also of St. Peter. But now you jxist scream
with all your mi^t 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 11. Corin- tCor.s
thians iii. 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,* which I
will give the answer it deserves when Sir Knight Eck comes
along with his flourish.* 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.

t Sc« pp. 313 and jSo.

'A rderencc to Enaa't De diiputntione Llpsfcenie, aod A
venationc Luterikiia acgocerotis aiicrtlo.Metbove, p.jAj.

* Luthet'i irectiDs to a faitbaMniiig and much heralded woA of Eck'^ wUch
•ppnred under the title De prlmatu Petri.
S4

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370 The Paptcy at Rome

TjpM Now it is clear, I take it, that the third argument of

^J^^ this Romanist is rank heresy and blasjdiemy, for it flatly
contradicts God the Holy Ghost and makes Him a liar,
and utterly demolishes St. Paul. For ^nce 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 sim-
ple, direct, indisputable meaning, on which our faith may

Eiod. rest without wavering. This I will grant, that Peter is one

iS:i7ff. q£ ^g twelve precious stones in the breas^late of Aaron,

whereby there may be s^ni£ed that the twelve Apostles,

chosen in Christ, and known from all eternity, are the highest

and most precious jewels in Christend<mi, but I can never

I Einp, allow Peter to become Aaron. Again, I will admit that St.

"''' Peter is one of the twelve lions that stood be^de Solomon's

great throne, but Christ must remain for me the one King

Eiod. Solomon. I will let the twelve Apostles be the twelve wells
'*''' of water in the wilderness of Elim, on this condition, how-
ever, 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 ^>ostles, and the
pope over other bishops and priests, by divine right.
One thii^ more, my good, dear Romanists, and then I
I ask most gradously for a correct answer.
If Aaron was a type of the pc^ in external authority,

^ Aura 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 vir^; why do they not

c«abM7 give the pope a virgin to wed, so that the type may be ful-
filled? 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 rig^t,
reason, and nature, a thing which be has no authority, nor
power, nor right to do, and over which the Church has

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Ao Answer to the Celebrated Romanist at Leipzig 371

never exercised authority, nor should it ever do so. So
by his own caprice, without need, he has caused Christen-
dom to be filled with whores, ^nners, and guilty con-
sciences, as St. Paul says of him, I. Timothy iv: "In the i Tim
latter times some shall depart from the iidth, giving heed ^■'
to seducing spirits and doctrines of devils, speaking Ues in
hypocrisy, having their conscience seared with a hot iron,
forbidding to marry, and commanding to abstain from
meats, which God hath created, etc."

Does Paul herein not hit the Roman laws, which forbid
the priesthood to marry, and conunand 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 many, 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 shaU be omitted, and that every iota must be ful-
filled? Yea, where is the pope, the successor of St. Peter,
who was married, as was St. Paul' and all the Apostles?

Again, the Old Testament hi^-priest was not per- Lev- ■■
mitted to have his head shorn. But why does the pope Tli«
have a tonsure, and all the other priests, too? Wherein ^
is the type fulfilled here to the very dot? Again, the
Hi^-priest was forbidden to own any portion of Israel's
hind, 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,* but has arrogated to
himself the power to make kings and princes, seat and un-
seat and change them according to his pleasure, as if he were
Antichrist. Wherein is there here a fulfilment of the type?

Again, the Old Testament high-priest was a subject woildij
imder the rule of the kings. Why then does the pope have ^^^
men kiss his feet, and aspire to be king of kings, which

' Thia itttement cunot be nitwUDtisUd. But we commentaries on Acts 96:iof.
'The memoiy ol the warlike tad avarldoiw pope Juliiu n. waa atill fresh ia
the mind of Luther and bis coatemponuie*.

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373 The Papacy at Rome

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 ag^ 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?
Holj If it be defied to elevate the New Testament above the

ihidn ^' ^''^ ^ ^^ matter of outward splendor, would it not be
the reasonable to suppose that there should be more than one
f^j 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 doP Again, in
the time of the Old Testament high-priest there were many
holy men who were not under him, such as Job and hb
family — for he was not alone. Likewise the king of
Babylon, the queen of Sbeba, 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 ^gnifies, and yet you boast of being a teacher and
master of all the Holy Scriptures.' Yea, veiily, a master

^ Ahr^ AO aiuiduiiotd hfmtfU in Um title of Ua LaIid tocatiflc. In onler to ^bi
tbe necessBcy Idsure tot iti ccmpoatioii he hul obtiined k diipamtiOD baa all tha
ch^id •ervicM of lui moDUtei?. SceWelmar Ed., VI, 177.

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An Answer to the Celebrated Romanist at Le^oig 373

in coTTupting 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^ 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 appmnted there are always
some who are saved, and no estate is without Uving saints
on earth, as Christ says, Luke xvii, "Two men shall be in Luke
one bed; the one shall be taken, and the other left," etc. "^
If the papacy were from God it would be impossble for a
pope to be damned, becaitse there is but one person at a
time in that estate, and whoever became pope would
thereby be assiu^ of his salvation; which is contrary to all
the Scriptiures.

Now let us see bow these [nous people treat the holy Tba
words of Christ in this case. Christ says to St. Peter, f^v^
Matthew xvi: "Thou art, or art called, Peter; and on datioaoi
the Petram{i.e.,on the rock) I will build My Church. ^^
And I will ^ve imto thee the keys of the kingdom of Matt.
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." 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 conunon, "Verily, I Matt.
say imto you, whatsoever ye shall bind on earth, shall be '^''^
bound in heaven, and whatsoever ye shall loose on earth,
shall be loosed in heaven." It is clear that Christ here in-
terprets 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,* and not for his own person.
Thus also John, in the last chapter, "He breathed on them J«bn
and said, Receive ye the Holy Ghost; whosesoever sins ye "'■"
remit, they are remitted unto them, and whosesoever sins

ii very phni« la "Mcny WivM

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374 ^0 Papacy at Rome

ye retain, they are retained." To maintain the sole author-
ity 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
M»tt. He asks not Peter only, but all of them: "What think ye of
'* " Me?" Then Peter answers for them aU, "Thou art Christ,
M«tt. the Son of the living God." Therefore the words in Mat-
'*''* thew xvi. must be understood in accordance with the words
^^''■^ in chapter zviii. and in John zx, and one passage must not
jdu 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.
Equiit; It is plain, therefore, that all the apostles were equal to
jJJ*"'* Peter in all matters of authority. "Iliis is shown by their
AportM 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 thdr superior by divine appoint-
ment 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. and
**• xiii. How then could St. Peter alone be lord over them
\'y» all? ThisUttle nut no one has been able to crack as yet,
and I trust they will be so gracious, even against tbetr will,
to leave it uncracked a while longer.
AnthoT- And just as this Romanist boasts that the p^ul chair
^•>«»w survives in spite of repeated assaults on its authority,*
Twni so I, too, boast that the Roman See ofttimes, and to this

* Alvdd bad tMtd that the attempt had been made "mole than 13 dma"; and
again. The tmaabiy tmt existed more than 1486 yean uodct the dtalt of St. Peter
which Chrbt bat ertablished." SeeWeinat Ed., VI.

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An Answer to the Celebrated RomaniBt at Le^zig 375

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 dty 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 Mitt,
powers of hell shall not prevail against it." 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 Mm.
remain unfulfilled." But in the extension of Roman ^''
power over all Christendom not one letter has ever been
fulfiUed.

And it does not help to say, it is not the fault of the
Romans, but of the heretics, tiiat it has not been fulfilled.
Heretic here, heretic there 1 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 Ps. a-S
in all the world, as is written in Psalms ii. and xix, but ^^ ""*
never was it entirely under the pope, even for one hour, in ,^^
^ite of those who say otherwise. p»-

Although all this is well-established truth, we shall "■■•
nevertheless proceed to demolish their idle fairy-tales still om

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376 The Papacy at Rome

more, and say: Even if it were not valid that the two
Hut. sayings in Matthew and John, which make the power of
jah^"''^tbe kQ^ a conmion possession, should explain the one
m:i3 saying of Matthew, which sounds as if the keys were gjven
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 tena-
ciously to the two, as they to the one. Furthermore,
that doubt ^ves 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 ad-
mit. 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 dte others, which e^lidtly indi-
cate 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 whidi I shall prove that the
one passage must follow the two.
Dent- Thus saith the Law — and Christ quotes it in Matthew
^^^'^ xviii — , "Every case shall be established throu^ the mouth
iS:t6 of two or three witnesses, but at the mouth of one witness
shall no man be put to death." And ^ce I have two wit-
nesses agfunst one, my case takes precedence, and the one
passage must follow the two; namely, that Peter recdved
the keys not as Peter, but in the stead of the Church,* as
Matthew zviii. and John xx. dearly 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

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An Answer to th« Celebrated Romanist at Le^zig 377

the Sacrament of Penance,' to bind and loose the sins, as
Matthew zviii. and John xz. clearly state; but a ruling um.
power extends likewise to those who are pious and have joto*''*
naught to be bound or loosed; its scope includes preach- »>-3i
ing, exhorting, consoling, sayit^ mass, giving the Sacra-
ment, etc. liierefore, none of the three passages fits the
power of the pope over all Christendom, except he were
made the one confessor, or penitentiary,* or anathematizer,
to riile 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; ndther 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.

Some have invented the fiction that the pope's person ^"J"^
and office are two different things;* that the person can osce
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
doii^ and glosses and interpretations, thdr minds are In a
whirl, and they say now this and now that; and in tbeir
twisting of God's Word they lose its true sense, fo^et
where they are, go completely astray, and yet they would
rule the whole world. J^

Therefore let every Christian believe that in these pas- otnm
sages Christ does not gpve either to St. Peter or to the ^^^
other Apostles the power to rule, or to soar so high. What chuck

* Stm the oU Unntnolocy.

* Bqahralent to fathcr-conlaior. Tbe pope'* a*n coDlcMOt b m aDcd.
*Atvdd nuka thb diMlncUoa b both ot Ui tnadKs.

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378 The Piracy at Rome

then does He give? I will tell you. These words of Christ
are nothing but gracious promises, given to the whole
Church,^ as was said above,* 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 strengthoi
them, if they but believe. When these comforting words
of Christ, gjven for the benefit of aU poor consciences in the
whole Church,' are thus made to strengthen and establish
papal power, I will tell you of what it reminds me.
A Pu- It reminds me of a rich, kind prince who threw opea 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 peimissioa aU by
himself and allowed none to come in who did not bow
completely to his will, and arbitrarily eiplained 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 im^jne it, hear what
Mut. ' 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 dnmken; 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."

And now see: in the same manner as this servant inter-
prets the intention of his lord, so the R<Hnanists interpret
the words of God, and this is the very best that can be
said of thdr 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

» See [Mce 373.

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An Answer to ttw Celebrated Romai^ at Le^tzig 379

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 tlie like, in place of the Gos-
pel. That is what the Lord calls the smiting of the fellow
servants by the evil servant, who should rather feed them.

I will use a plain illustration, so that any one may see H«rod
the difference between the true and the false inteipreta- ^^V-
tion 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' as has been
proved above.* 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 reali^ our own, given by Christ. And, not
satisfied with this, they apply the words of Christ concern*
ing the keys, not to the keys nor to their use, but to their
usiuped 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 heit, to mean that authority is given
him over this testament, to decide whether he will allow

•SeepijejTJ.

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jSo Hw Papacy at Rome

its provi^ons 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 Soipture], whereas the two things are not only
different, but the authorify claimed is more than the power
of the k^ ; and yet they make of it one and the same thing.
What to Their argument, that the external authority of the pope
^*^J is conferred in the words of Christ, "On this rock I will
Sock build My Church," understanding the rock to mean St.
**»"• Peter and his authority, I have refuted many times,' and
now I will say only (bis: First, they must prove that the
rock means authority. They will not do this, nor can
they do it, so they just pve voice to their own inven-
tions, and all their drivel must be divine onnmand.
Secondly, the rock can mean neither St. Peter nor his
authority, on account of the words of Christ which follow,
"And the gates of bell %ball not prevail against it." Now
it is clear as day that no one is edified in the Church,
nor withstands the gates of hdl by the mere fact that
he is under the external authority of the pope. For the
majority of those who hold so stron^y 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 with-
stand the gates of hell; but it signifies only Christ and the
Pinau- faith in Hhn, against which no power can ever prevail.
AgiUiut That this authority continues to exist de^ite those who
^" battle against it, does not mean that it has withstood
Hen the gates of hell. For so the Greek Church has continued,
and all the other Christians in the world; the Moscovites'

'SwapedtUyUieR«solutIoaft« tuiiei Fiopositioae XIII.

■Lc, The Roidaiu, who were tn eoctetiullal leltowthip «CUi the Ottbodoi
Greek Chnrch. The iiietn>[MdiUii ice of Hoecow repc twn tol the <^)podtleii to
union with Rome, which hiid been propoetd ic 1430; the aeoMtd uetrapefitu
we of Russia, that of Elef. wai until 1519 (avorahle to tbe vnioB. See A. Pal-
UBM and W. J. SmPMAN, In The Catholic Encrclopedla. X,5«4B:
Xm. 155 1., and AocNXT, Greek and Eaitern Chnrchei.iSsf.

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Au Answer to the Celebrated Romanist at Leipzig 381

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,* authority, jurisdiction or assembly
in a bodily manner, according to your way of babbling
about the Roman conmiunion* 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 uncea^g strife, cunning,
and violence against it.

Now the greater part of the Roman communion,* and ^^"J*
even some of the popes themselves, have forsaken the faith Kobu
wantonly and wiUiout struggle, and live under the power j^***-
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 X speak quite openly, this same Roman author-
ity, ever ance 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

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383 The Flpaey at Rome

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

J, would be sufficient, where Christ says, the gates of hell shall

i6:i8 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 Churdi.

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, jGod 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 adver-
saries must prove to me that the pope was never subject,
even once, to Satan or to man. I would much like to hear
I Sua. just what my good Romanists have to say to this. I trust

"'^* they are slahi with their own sword, like Goliath. 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 di-
lemma by saying that even if the papacy has been imder
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

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An Ansver to the Celebrated Romanist at Leipzig 383

the vorld, as there were aforetime under Nero and other
tyrants. How does that help you? The p^acy 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 th^ turn into authority, spiritual edification into
outward diow, and yet they are not heretics — they make all
others to be the heretics. Such are the Romanists.

Another passage which they dte in support of their con-
tention is that in which the Lord says three times to Peter,
"Feed My sheep." Here they reach real eminence as theo- John
logians when they say: Since Christ said to Peter in parti- "■"
cular, "Feed My sheep," He thereby conferred on him
authority above all oUiers.

Now we shall see to what labor and pains they are put Feedinc
to bring about that result. In the first place, we must know shUp
what they mean by "feeding." "Feeding," in the Roman ud bo-
sense, means to bimlen Christendom with many human and SmI^
hurtful lait^, to sell the bishoprics at the hig^t possible
price, to extract the annates' from all benefices, to usurp
authority over all foimdations, 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 ^ the places, to bring all litigation to Rome,
to increase quarrels and disputes — ^in short, to allow no
one to come freely to the truUi and to have peace.

> Anoatei (■Dn4tae, ■□Dklla), origiDiUy the Inanne which > buhop re-
cdved fnan the vuani beoeGccs in his dkiceu, usiully unounticig to ■ year's in-
come of the benefice. By a decree of John xxn, 1317 (Eitrav.Jn. XXII,
Lib. I , c . 1), the annates are fixed at one-half of one year's income of the benefice
reckoned 00 the baas of the tithes, and payable on the accessioD of the oeir hi-
cumbent. Two yon later (ijiq) the same Pope set an important precedent by

ytanffitrav. Comm. 3, 2, c. 11). The right to receive annates sub-
lequently became a resuhu claim of the popes. The term was extended after
14 1 8 to include, bedde the annates proper, the soolled servil ia, payments
Bade to the curia by bishop* and abbots at the time of their acceuira. Luther
discusaes the lubject at greater length in the Addrea* to the Chiia-
tlao Nobility. (See Vol. n.)

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384 Th« P^iac; at Rraie

Bat if they say that by "feeding" they do not under-
stand such abuse of authority, but the authority itself, it
is dmply not true. And I prove it in this wise: Where
one protests very mildly against such abuse, and vitb all
deference to the authority, they rail and threats thunder
and lightning, they clamor that it is heresy and high
treason, that it is a rending of the seamless garment of
Oirist, and they would bum up the heretics, rd>els, spos-
tates 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.
DiatiM- Tliey have a high-sounding, keen and subtile qieech —
p^^ as they ima^e — when they say that person and office are
•Bd 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 acc^table 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
John 6:63 be saved, for His words are ^irit and life. If, therefore,
"feeding" means to ^t in the highest place and to have an
office — even if the incumbent be a knave — it foUows
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 Ro-
manists I Now I know, for the first time, why the pope
is addressed as "your holiness." Thus must the word of
Christ be e^)lained, so that knaves and rogues are made
out to be holy and obedient servants of Christ, just as

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An Answer to the Celebnted Rmnanist at Leipzig 385

in the previous pi^^ you have made Christ an arch-knave
and a brothel-keeper.'

Further, if "feeding" means to sit in the highest place, J^
then "being fed" must mean to be subject, so that just as in tke
"feeding" means external governing, "being fed" must ???^
mean to be governed, and, as they say, to live in the Roman
fellowship.* Then it must also be further true that all
who are within the Roman fellowship,* be they good or evil,
are saints, because they are obedient to Christ and are
being fed. For none can be ^bedient to Christ in one
thing, without being obedient m all, as St. James says. Ju. 1:10
Now is that not a fine Church imder tht Roman authority,
where there are no sinners at all and naught but saints I
But what becomes of the poor indulgence, if no one needs
it any more in the Roman fellowship?* 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 dnners
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
dte the saying of Christ, "Feed My sheep," in order to
strengthen Roman authority and its external unify or
fellowship!

Christ also says, "He that loveth Me, keepeth My word; Fwdint
he that loveth Me not, keepeth not My words." Prick !(,,{„,
up your ears at this, my dear Romanists. Ye boast that joim
the word of Christ, "Feed My sheep," is a command and '*-'^
word of Christ. ]>t us ask, then, where are they who keep
it? You say, even the knaves and rogues keep it. Christ

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386 Th« Papa^ at Rome

says no one ke^>eth 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 induded 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 pass-
ages which are dted in its favor are against the papacy;
a just retribution for those who treat the holy W(wd 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
rig^teQus; why should one not be obedient to the pope's
authority? TTierefore to "feed," or to "be fed," must not
necessarily indude the idea of obedience. Answer: The
Scriptures do not call temporal authority "feeding," and
in ^e New Testament there is no instance where God
publidy app<nnted any one to temporal power, although
no sudi power arises without BGs secret ordering. For
I P^ this reason St. Peter calls such powers "ordinances of men,"
'■'' because they rule not by God's word, but by God's gov-
ernance, 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 righteous-
ness of life. Therefore I let bishop, p<^, 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 sh^herds and feeders of sheq>
who alone are meant in this word. For this reason it can-
not be tolerated that this word of Christ shall be made to
cover external power, which has nothing to do with obedi-

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An Answer to the Cdebnited Romanist at Leipzig 387

ence or disobedience to Him; "feeding" can mean naught
else but to be obedient.

And this is what Christ de^red. For before saying
three times to Peter: "Feed My sheep," He asked him Jobs
thrice if he loved Him, and Peter thrice answered "'*^''-
that he loved Him. 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 chau-, it follows that all are popes who love Christ
and feed the sheep. And this is perfectly true: for afore-
time all bishops were called popes, wluch title is now
restricted to the one at Rome.

But here look you what our Romanists do when they a im*>
cannot overcome these words of Christ, and must admit, STiSJi
thou^ 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 bis master.* Now see,
this lying explanation* 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* 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

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388 The Papacy at Rome

needs be somt sort of love in the papacy, what becomes
of it when a pope does not tove Chiist at all, and seeks
in it only his own gain and honor? And there have been
many such, yea, ahnost all since the beginning of the
papacy. You have not escaped me yet — ^you must confess
that die papacy has not always existed, it has often per-
ished, because it was ofttimes without love. But if it had
been established by divine right, in th e se 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 Uie 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
thuk the papacy. And this is true; let us see what you
can bring against it.

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 SL
Peter's person He is instructing all preachers how they
must be equipped; as if He would say: "See, Peter, if you
shall preadi My word, and thereby feed My sheep, there
shall rise gainst 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, it woidd have been better that you had never b^un
to preach and feed the sheep." For if he falls, who preaches
the Word and should stand at the head, offence is given to

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An Answer to the Celebrated Rrananlst at Leipzig 389

every one, the Word of God is brought to deepest di^race,
and more hann 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 tiie 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 papai^ is. Without doubt he
is triily 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'
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, fors^oi 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 tetters of indulgoice, and the rest of
theii 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;* 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 j^^^,
John X. w:i

I know right well that this Uttle 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 pa^jacy. It made Dr. Eck weary
at Leipzig;* and whom would it not make weary, since

1 Tbr sbecps' dotUns In which they come.

' A nftnnce to the sale ol di^teowtions, more fully discusud in the A d d r e • ■
t« the ChrtitiBD Nobility.
* At the weU-koown dlqnitatiaD in the {Hcvioiu year.

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390 The P^a^ at Rome

Christ directly commands Peter cot to feed the aheep
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 ^ence this
word "love," and make so much ado about "feeding," think-
ing that thereby they have preached only to drunken
Germans, who will not notice how the hot porridge bums
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." Where is the thief or robber who courts in-
vestigation? Thus the evil conscience cannot bear the
light; but truth loveth the li^t, and is an enemy to dark-

I ness, even as Christ says in the same chapter, "He that
doeth truth, cometh to ibe lig^t."

Now we see that the two sayings of Christ, qx>ken to
Peter, on which they build the papacy, are stronger against
the papacy than all others, and the Romanists can pro-
duce notl^ng 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.' I find nothing
in it, except that he soils the Holy Scriptures like a snivd-

' Joba Lookxr in Contra romtotttan (ratreni, etc, ud Joha
BcnhudiinConfutatio Inepti et impli 1 i b • 1 U , etc.; both RffiM
lo AhrcW'i Udn tnUite which vpearad iboctly bdwe thii tnMlM of Ltttbv**.

iv.Goo^^lc

An Answer to the Celebrated Ronumlst at Le^zig 391

ing child; in no place does he show a mastery of his words
or an understanding of his subject.

On the subject of the papacy I have come to this con- n*
elusion: Since we observe that the pope has full authority ^^^
over all our bishops, and has not attained it apart from oi th«
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, hoaor this auUiority, and endure it with all patience,
just as if the Turk ruled over us; in this wise it yrih 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, sunply because they
are not under the pope. It is enough that we let the pope
be pope, and it is not needful that, for bis 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
whidi no one sees or feels, as St. Paul says in Hebrews xi. Rd>. u::
Now the Roman authority and fellowship' is a bodily thing,
and can be seen by any one. If the pope came to that —

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39» TlM Papacy at Rome

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
renjain, nay, help to exalt him as hi^ as they please;
if not, he sliall be to me neither pope nor Christian. He
that must do it may make an idol of him ; I will not worship
him.

MoreovN, I would be truly glad if kings, i»inces, 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 usuip all the foundations, bisht^
rics 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 imless they first bound them-
selves 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
Rev. 17:4 whore of Babylon, 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 Oiristiaa.

Oh the pity, that kings and princes have so little rever-
ence for Christ, and His honor concerns them so little
that they allow such heinous abominations to gain the
upper hand, and look on, wiiile 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

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An Answer to tha Celebrated Romanist at Le^izig 393

in the temporal authorities. Of tliis I will say more anon,^
if this Romanist comes again; let this suffice for a begin-
ning. 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 munerous 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 Scrip-
tures 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 fear-
less 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 dty 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,* which tiUes have never
before been used in Christendom, and by his dedication* to
the dty and its Coundl. If the jackanapes had not issued
his book in German, in order to poison the defenceless laity,
he would have hexax too small for me to bother with. For
this clumsy ass cannot yet sing his hee-haw, and quite

' A inn^ fulfilled ioIiiB Addri
■ In the title of his Lstiii tieatiie.
* Of the Gomu tnadw.

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394 ^^ Papacy at Rome

uncalled, he meddles in things which the Roman chair itsdf ,
together with all the bishops and scholars, has not been
able to establish in a thousand years.

X should have thought, too, that Leipzig ought to have
been too precious in his eyes, for him to smear his drivd
and snivel on so honorable and famous a dty; 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 Soiptures. What helpeth it, that a poor frog
pufieth 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.

by Google

INDEX
SCRIPTURE REFERENCES

b, Google

b, Google

INDEX

Aaron, 364ff-

Ajioa'i bms^lAte, k type, 370

Abnhun, 41, 398, 301

AbTaham'B bosom, 198

Abiolution, 18, 30, 6s, 310

AbuMa, in the Mass, 305

Achatius, 106

Adam, 198, 365

AddKss to the Chiistlu Nobili^,

sai, 383, 389, 393
Adcdf of Mersebog, 33a
Advosity, blcsHDgs at, 161

the greatest, 113!.
Aegidius, St., 106
Agatha, St., 163
Agricota, 176

Albiecbt o( UtJns, 15, at, 13, 15
Altar-doths, 31a
Alveld, 330, 337, 344f., 36B, 372, 374,

377, 387. 390, 393
Ambrose, a8i
Aiiab^>tist, 54
Annates, 3S3
Anthony, St., 100
Anticbiist, 9, it, 311, 343, 391
AntQogiitae, 109
Apdogy, 79
Apostate, 340, 391
Apostle. 359
Apostles, 8, 370, 374
Aristotle, 46
Articles of faith, 391
Assurance of salvation, 34
Attrition, 3o
Augabnig Confesdm, 78

Diet of, 334

Augustine, 9, 11, 55, 6>, 90, 92, 133,
isaff., 162, 195, »)9, 375. 19>> 3i9>
364, 3»

Augustine's Confesdons, 85, 145,
tsa, 337

Auiiliatores, 106

Ave Maria, 336

Aven amal, 193

Babylon, king of, 373
Babylonian captivity, 32i
Baptism, 51, 56ff., 98, 138, 395, 3o8f.,
3»9. 3»i. 361

three parts of, 56

the sign of, 56

a flood of grace, 59

a covenant, 60

and penance, 65

significance of, 56f., 59

nufcea guiltless, te

cDinlbrt of, 6if.

almys to be remembered, 70

false confidence in, 71
Baptismal collect, 53

vows, S3
Barbara, St., 106, 337
Baibara's, St., Day, >44

Edgars, 281, 311
Benedicite, 310

Benevolcsce, 378, 380
Bernard of Clairvaux, 107, ai6
Bemtuudi, John, 390
Bettholdt, 354
Bible, TranslatioD of, 7

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398 In

Bishop, qualificatiMU of, 6cf., 115,

359
Bishops an equal, $sgt.
Blaans, St, 106

within us, 141

before us, 146

behind us, 151

beneath us, 156

en left hand, 160

on ri^t hand, 164

above us, 16S
B<diemians, 340, 359, 381
b<Mi Ouistian, 341
Boniface Vm., iS
Books, heathen, ate daagerout, >a8
Both kinds, communion io, 393, 311
Brandenburg, Bishop of, 15, 11
Breviaiy, 336
Bridget, St., igi

Cajetak, 331, 338
Canon of the Mass, gs

Law, 30, aSs, aijs. 3SS. S^, 390
CancHiical Hours, 93
Canonisation, 156
Caitbusiuu, 170
Castigation, 343
Casuistry, 87
Catherine, St., 106
Cedlift, St., 254

Ceremonies, 187, 191, 196, 198, 100
J9et..3"

one instituted by Christ, 115
Charily, MI
Charles V., 105
Chasti^, 69, 175

vows of, »f .
Children, mining of, ssif., 354
Chimera, 163
Christ, ow example, 13a, 183

our greatest bleaung, 16S

our Priest, 314, 367

illJiteounieM ot, 170

Christ, the Rock, 104, 376, 3641 381
Christenhdt, 339
Christian, the nsme, 351

Church menbenh^ dots not
make, 351

lordof an, 170
Christcphei', St., 106, 337
Church, 84, 164, 3'3. 330. 3«. 378

authoity ot, 357

cnnqrtion of, 337

House of Ptsyei, 134

s^tual mother, 157

woridliuess ot, 358S.

not bound to Rome, 350

a spiritual community, 353

three uses of the tcnn, 3Ss[.

marks of, 361

Cletsy, i4t
Collects, 3ro
(Cologne, 333, 338
Commandments, Ten, 137

Flnt, 194^', loj, 338

Second, 3045.

Third, 3iif., 348

First tliree, I48f., 359, 361

Fourth, 35°^'

First four, 371

Fifth, 373S.

^th, 3758'

Seventh, 378ff.

Bghth, 38iff.

Ninth sjid Tenth, 385

of God, 40, 187, 34if.

a guide in confessloB, 91L
in prayer, 131

of the Church, 345
Comment, 387
Commissaries, 34, 36
Ounmunim without confessioa. 95

of saints, 139, r34, rfisf., 31a
COnunnnity, govonment of, 345f-i

348
CompoetelU, 98, 191, 337, 339

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Omtttdon, i8, sq. 41, 76B.

Somui CctboUc concepdai of,
77

I.nthenii ccnaptiiin of, 77

why we codIcss, 81

insiDcercSj

when not to nuke, 84

jnatifiM, 136

of sin, 134

SMTsmeot, 91
Confessiraulia, 17, 33
Cmileuioiul Lettos, 13
CoDsdence, go, iSS, 193

troubled, 117, 131, 308, 335

evil, 3go
Coiuideratciuss, 170
CoDstitntiiHu, loi
CoQtrltioo, iS, 17, 31, 33, 77
Cotponl, 31a

Coundls, jL, V. G«nenl Couodb.
CouTtnus, 361
Covaumt,3o6
Covetoumeas, aSo
Crankch, 53, 107
Cianmer, 5a
Cteed, 66, 166, 186, 361
Cioaa of Christ, 36, 38, 56, 144
Ciq>, why withheld, 311
CuTM, a fount of bleuiitg, 138
Cuatom, value of, 317
Cypriacns, St., 106
CyiMiMi, 90, 131, 3as

Daioikd, the, 156

David, 116, agS

D>y aod ni^t, 349

Deai and dumb, Mus for, 395

Death, sSff., 69, ito, ii6f.

a blearing, 6a, 147!., 285

bitterness of, due to «n, 66

a doOT to life, 138

a penance and wtisfactioa, 150

I)ecKbU>> 45i B9> 91'- > 99

Defensoiet, loj, iia

Dieteoberger, John, 178
Dionysus, lao
DicMiyuus, St., 106
Diseases, number known, 119
Disb<NKSty, 178
Disobedience, 950
Diqiensation from vows, 99
Di^Hitatira, 15
Doctors, jt.

EasixbDay, 311

Eck, 10, 176, 3*9. 33a. 338, 369. 389

Elevation of the host, 30a, 310

ST. 33a, 338, 363. 369
Endowments, 37
Enemies, duties toward, 373, aSi
Efucuieana, 10
Eiasmua, Disider, 197, 331
Eiasmus, St., 106

tes, why instituted, 67, 69f.
Esther, Queen, 154
Eternal punishment, laj
Eucharistia, »4
Eustachiua, St., 106
EvOs, within us, tt;

nevei fuUy known, 115

before us, 119

behind us, 113

beneath us, 116

on our left hand, 139

on our ri^t hand, 133

above us, 137

to be loved, 140
Ezcommuiucation, 97
Exodus, a type, 364
Extreme Unction, 309

FAira, 16, 81, 83, 169, 957, 968, 974,
977, 380, 984, 991, 300, 303,
307. 3»*, 3162.. 394, 344. 369,
391
the hi^iest good wotk, 187

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F^th I

a works good, i88, 196,

the test of good woAs, i8q
makes all works equal, 190
in the Mass, aisf., tgi
true priestly office, 316
stages of, i9if.

work of the First Command-
ment, 194, »4*
includes all good works, 19S
and daily ^o, aoj

and prayer, aid.

infirmity of, 32S

baptismal, 54, 63
Fasting, 67, 94, i4jf., i75f.
Fathera, Church, 7, 163, 374

Feeding, meaning of, iSjt.

Feiertag, iii

Fides, Informis, fotmata, lofixinata,

178
Flattery, 38»
Flesh, the, 244f .
Flood, a type of baptism, 58
Forgiveness of sin, 18, 66, Mi, 300
Fourteen defenders, 106
Frederick the Wise, 16, 47, 105, i09f.,

171, i77i '84
Fuggeis, the, 21

GelObde, 306

Gemeinde,34S

General Coundls, 26if., 293

George of Saxony, 17S, 368

George the Martyr, 106

German Books, 185

Mass, 306
Germans, characterised, 340, 343, 390
Cerson, 79. 95. W
Gideon, 301
Glosses, 99, 34s
Gluttony, 266
God, Name, 3asS.

God, pruM of, 30Sff.
to have a god, 194
wants OUT help, 319
Goliath, 381

a type of stn, 150
Good name, danger of, 110
need of, aio
woits, 27, 33, 64, 67f., »7,
209, 111, 143, 194, 3oBf.,
316
none pure, 63

defined, 187

bow rejected, 193

how they difler, 104

Treatise.

outline, t78ff.

irop(»tance, i82ff.
Goq>cl, 37, 35f., 183, 291, 311,

361
Gottesdienst, 122
Graces of pardon, 3]
Gratia infuso, 36
Gtatias,3io
Greed, 27af., 323
Greek Church, 396, 340, 380
Gregory, 87, 157
Guilt of sin, 19, 26, 19

temisuoD <^, 97
Gulden, an, 3i4>3o6

BAHnrs, 190
Head and lord, 362

<rf ChristeiKlom, 357
Heathen, 357
Heaven, 31

Heinse, Simon, 175
HeU, 137

fun of God, 157
Heresy, 9s, 370, 384
Haretfc, 4», 44. 45, 318, 340. 3Si. 399.

3«. 37Sf-. 383. 3(H
Herod, 136, 379

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Highpriest, K type of Qirist, 364!.,

370S.
Histoty, value of, »65f.
Holidays, 140
UoUness &nd prayer, 233

as tide of the pope, 3S4
Holy Spirit, 36^.
Home, a. Qiurdi, 355
Honor as a motive to good worics,

Hope, i46f.

HudMnd and wife, duties ol, 169
Hymns quoted, 133, 354
Hypocrites, 39^., 356

Idolatry, 195, 307
Imitatio Christi, 108
Immetsiim, sif., 56
Indulgeoce Letters, 15, 313, 389

Indulgences, i6fi., 26, 35, 38, 41, 46,

TO, 383. 38s
Inner man, 35 s
Instruction to indulgence sellers, at,

37
Intercesaon of the Church, 3s
Israel, a type, 356

Jahsmakxt, 197

James, St., 98, 191, 337, 139, 356

Jeduthuo, 4'

Jerome, 5, 53, 8a, 351

Jesus, Name of, 15

Jews, 36s

the three, 167
Job, 87, 144, 37a
Job's wife, 144
John XXH., 383
John of Saxony, 177. 184
John B^tist, SL, Day of, 134
Joseph's wagons, i68f.
Jubflee Indulgence, 18, ai, 45
Judas, ajo, 313
Julius n., », 37t

Justice of God, 157

JustificatioD, S3, 66

by faith, 178

Keys of the Chuicb, 35, 373

power of, 6s, 97
Koestlin, 330

Laitv, a95, 339

Last Day, 140, 381

Law of Mosea, abolished, 195

Lawrence, St., 33

Laws, 3a6

and works, 394

produce sects, a94f.

purpose of, 1991.
L^ends of sunts, 90
L«pag, 337f-. 339. 387. 393

DiqHitation at, 108, 339, 334,
389
Leo X., ai, aj, 4a

Letter to, 44-48
Letters of pardoo, 33, v. Indulgence.
Liberality, 380

Liboty of a Christiao, 170, 301
Life, a s(^tual bq>tiun, 57

ttpentance, a9

be ginnin g o| death, 58
I^»>it». 331. 337. 390
Lord's Day, 140
Lord's Prayer, 319, 337, 343, 349

SujqjeT, 389, V. Uass.
Louvaine, 333, 338
Love of God, 40

required in a bishiv, 385ff., 389
Low Mass, 311
Luther's coarse language, 335

inconsistency, ri

indifference to slander, 393

lack of love, 389

love of peace, 43

pride, 344

submisdon to ptqw, 481

xeal for Christ, 43, 4*^

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403 U

Luther's zeal foe the p<^, lo
writiiigs, lo, 75, gs, 175I., igj
teU-absKmeiit, 15, iS, 47
Mnae of duty, 15, 47
master of theology, 46
called a hentic, 189

Lnxwy, 366

Maimz, Boahopck, 349
Malvoiiie, 361
Uan, two iwtures, 353
three puts of, 14S

1, Payer of, 83, 1
kiiig,3S3
Muguet, Sl, 106

Mass, !i33, 339, aSg, 395. 30S, 309.
31S
a memorial, 133
not a good wort, 308
not a sacrifice, 311
fniiti of, 307
anniveruiy, 37
gddea,3a>
mortuaiy, 37
requiem, 333

c< the Hdy Cross, jai

of our Lady, 333

for the dead lo, 371 3i7i 3^3
Masters, duties of, 369
Matbesius, 107, 183
Matthias, St., 374
Meekness, ajt

Hmits of, 974
Mdssen, biahop of, 368
Mdanchthon, 33, 79. t77i 183
Men, four duMs of, mo
Mersio, 56
Metancda,40
Micaiah,36S
Mi]di^uJt,378
UDtite, 331

Modus confitendi, 39
Monastic houses, i77> 3itt
Monica, St., 319
Monla, 39s
Monstrance, 311, 331
Mortal m, 19, 85

when to be oonfesaed, 8g
Moscovltet, 340, 381
Moses, 138, 384, 198, 369
Mother of God, 36

Naakah, III, 373
New Testament, 399, 373
Treatise on, sSgff.
Year's Fitaoit, 373
Noah, s8f., 398, 301
NobUi^, German, 343

Address to, 383, 389, 393

Oaikb, 99
Obedioice, 370^.

to Cburdi, 357

to masters, 3^8

to parents, aji

to state, 363

Offering, !n the Mass, 309
Offertory, 31a
Offidales, 330,167
Officiom, 309
Old Tcstamtot, I99f.
Opoi operatum, 54

operati,3i7

openotis,3i7
Oidcn, mraastlc, 34s
Ori^naltin, 385
Our Lady, 341, 356
Outward man, 355
Ovid, ISO

PALLID1I,343

Pantakoo, St., 106
Papacy, cocnq>tiaQ of, sSiff.

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Papacy, Luther's concluwon ra, 391

TicBtise on, 339S.
Papal bulls, 9B

paidons, 36, v. Indulgence.

power, 17, 30, 4», 44, 340. 361
<A bumAn il^t, 375
Pan]cH),8i
Parents, dudes of, 151S.

toward, 35iff.
Paschal, St, 31
Paschal Lamb, 399!.
Passkm of Christ, 117
PaMOver, 41
Pastor, 315
Pater aoeter, 135
Paul, Sl, 40, 311,374

the Hennlt, 330
Paul of Bourgos, 41
peccata aliena, gi
Penalty of sin, 19, 36, 39!., 35

remis^n of, 97
Penance, 17, 39, 53,65, 309. 377. 385

mistaken, lod.
Penitence, 40

Penitential Canons, 17, 30, 37
Persecution, 3S3
Persia, 381

Penon and office, 3771 384
Persona] faith, 55
Peter, St., 36, 3s8ff., 388
Peter's, SL, at Rome, 11, 15, 34, 37
Petros, Petra, 369, 373
Pfennig, 31 r, 313
Pharisee and Publican, 307
Piaiiseta, 395, 338
Pilgrimages, 98, 191, 197, 3o6, 356
Plagues, 364
Pledge of Baptism, 61
denary indulgence, iSf.
Pcenitentia, 39
Pope, 9, 10, 30, 33f., 46, 3578-

power over purgatory, 31

poweisof, 312, 3S7

the devil's vicar, 11

lex 403

Popes, some heretics, 380
Power of the Church, 45, 47

of the keys, 30, 31, 44, 46f., 65,
37'5t-. 379
Praise of men, to be avmded, 308
Prayer, 33sf., 330, 376, 3t3

as a good work, 3i>f.

without ceasing, 339

outward and inward, 319

and holiness, 331

common. 333t.
power of, 33s

House of, 334, 136

in pul[Ht, 334

thougbtlcM, 33s

what is to be prayed for, 131

for the dead, 318

>.3»3

PrCftcbing, 68, 316, ant., 331
Pieceptorium, Luther's, 93
Prec^U of the Church, 84, 88
Preparation for the qulss, 303, 334
Preparatotia, 93
"Prevail against the gates of bell,"

381
Prieri". 176, 331,338
Priest, 341, 395

vicar of God, 83

arrogance of, S;
Priestbood of believers, agi, 315,
318

reforms suggested to, 366, 393
Private confes^on, 79
Princes, duties of, 365
Promises of God, 397f.
Prostitution, 367
Protests ag^Dst Indulgencei, >3
Proverbs quoted, 7, 119, 141!., 315,

35t, 383, 343, 3S9
Providence, 133, 153, 379
Purgatory, 19, 13, 36, 31:^., 314, 318
Purpose of better life, 85f .

QcAsnoHZS, 186

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RAsntmi, 361, 387
Real PreseDce, 390
Reason of man, periloas, Z43i 346,

37a
ReftwmatioD, 163

Refonm, suggested to princes, 366
Relica, 139
Rent-charges, 366
Repentance, ig

Roman Catfaolk doctrine, 77
Requiems, 300
Reeeivatio culp<e, 79

(XEoa., 79
Reserved cases, 35, 79> 96t.
ResolutioDea, 13, 39, 43

super ptop. Xm., 3S0
Rest, bodily, 141

spiritual, 941 (.
Reuchlin, 43
Riches not nn, 164
Rietschl, 53
Right hand and left band, tit, t39,

337f.

Righteous tnaa defined, 81

Rock, a type of Chiist, 364f ■, 380
does not sigiufy authority, 3S0

Roman Qjurch, 196
See, 374E-

Rome, 360, aj6, 330, 383

comqition in, 341, 381, 391

Rosaiy, 136

Rusaans, 396, 340, 393

Sabbaib, 340
Sacrament, 306, 30S, 36t
Sacianient of the Altar, 166
Saoamental tign, 53, 57, 306

efficacy, 53
Sacramentaiians, 390
SaCTamenta, number d, 393, 311
Saoifice, <4 the Haas, 3090.

q>iritual, 313
Sadducees, 395

Sainta, 68, t33, 163

wocshqi of, 133

days, 341
SanctificAtton, J3, 66
Sanctua, 303, 143
Sanftmttthigkdt, 171
Sattsfaction, i7f., 39, 31, 4t[^ 53, 64,
68, 70. 97, 437,318

sacramental, 31, 77
5ctq>tures, 361, 391

estimate of, 7, 113

Roman usage of, 367, 383
Sebastian's, St., Day, 344
Sects, 394f-

Sentences, of Peter hombaid, 91
Senno, 51
SennOB, the, 134!

V. Sacrament des Leichnams, 36S
Serpent, a type <rf Christ, 364L
Servants, duties of, 368
SeveriDUs, 31, 94
Sbante,3ii

mother of ^ory, 13S

motive to awud evil, 109
Seal, the sacrament a, joiff.
Sbeba, Queen of, 373
Signs, given by God, 301

of the sacnunent, 306
Silence, when a sin, aiSf., 38*
Sin, 76, 78, i49f-, 158, 333

after baptisn, 59, 63

daily, and faith, 30}

distlnctiiHis of, go, gj

fictiIioua,93

mcMtal, 78, 88

aecret, 86f., 97

venial, 78, 88

the nature of the body, 58

the three armiea oi, 115
Sinful bdinationa, do tiot cnndemn,
«tf.
are truly ain, 64
Sinnlidikeit, 338
Sixtui IV., 30

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Solldtude, 170

SolomoD, a type, 370

Sorsttltigkeit, 370

SpBlatin, 105, 107, III, 176, 193, 331

Spenl^, Georg, 17s

"Spiritual," 356

autbori^, 157
birth, 5S

contrasted with tanporal, >6j
when to be naisted, add.

estate, 69, aio, »37, 354

finny, 373

wickedness, iigf-
^tirittudes, 354
Spiritualia, 356
Stuquts, 33, 39
Still Maw, 31 1

o, .1, 66, IIS, 135, 141. 346

sanctified by Christ, 13S
second step of faitb, igi
Sunday, 340

Superstition in the Mast, 311
^_Jylvester, v. Prierias.

Tadtc, $6

Temporalis, 356

Temporal authori^, 163!., 386

oontnsted with ^witual,
363
Temptatioii, 304! .

sent by God, 147
Toence, 170

Teasaradecas, losff., 176, 184
Testament, defined, iqq, 306, 308

o[ the Masa, 333, 39if., 300f.

parts of, 301
Tetzel, 31, 176

Thanksgiving, in the Mass, 134
Tbeaa, XCV., isS., 43. 46

Uxtd, igff.
Thief on the Ciosa, 136, 338
Toigau, I OS, 107
Tiansubstantiation, 391

lex 405

Treasure of the Church, 30, 35
Trent, Decrees of, 79
Trust, in God, gsf., i53f.
Trwth loveth light, 390

witnessing to, 383
Tnithfuhiess, 381

Turk, 338!., 163, 371, 340, 395, 3^>
381

Romans the true Turks, 361
Type and fulfilment, 363f .

Unbeliei, i53f., 188
Unity of the Church, 350

Veot sancte Spiritus, 349
Venial sin, 19, 78, 86, 90
VeiUfirung etlichei Artikel, 3
Vicar, the pope no, 358
ViendmhdligenkiFcbe, to6
Vitus, St, 106
Votum saciamenti, 9S, 319

tBtisfactimls, 98
Vow, of baptism, 6S
Vows, 53, 68, So, gSS., 199

commutation of, 100
ition of, 99

Wahxheii sagen, aSt
War, 36s

Wcked, proqierity of, 160
Wn of man, perilous, 343
Wtness to truth, 383
Wtteobefg, castle church, 13
Woman, 141

Word of God, 34, S4i 376, 3S3, 397f.,
307. 3"S, 3^. 344. 386

the, 51, 113, 391
Words of the Saotunent, josf.

ol baptism, 306
Works and faith, 197, 39B
Worit-iigbteous saints, 314

by Google

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Works of mercy, i lo
Worldly, 3S6
Wony, a79
Wonhip, 131
Wridnga of men, 7
Wrong, to be misUd, J17

Yomio, training of the, 10^.

Zaizphath, widow of, 373
Zedt4iah,368
ZwOlfbote, 359

by Google

SCRIPTURE REFERENCES

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6;i6

I»:8,3i

aiS

1, 141, 346

iS:u 113, tat

i8:65ff 131

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3»noff "*• >43

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':S 8l, I«

M:>8 '36

iT-^S »8o

M:iS 164

4 314, 36T

3 8»

4- 3»^3I4

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Scr^tuie Referencei

409

Hoses— Pa«e

'■■S *58

8: lit. agj

4:11 a6

1:10 98

MIc<Ji_3:* AS

i:i l6s

3:? *i

1:1* »94

3:17 7>

APOCRYPHA

EMhcr 14: 10 154

Wbdomof SolomoQ —

»:a4 IS*

3:af 138

4:7 147

4:'o-"4 '49

7:16 IS«

8:1 143

>S:» «M

EcdeaUttiau, or Wbdom of Sincb—
'■■S »49

5:8 86

tf.ai II], lt6

at\i.^'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'.'. 86

Si-«- «7«

45:4 174

Acb—

l:"l a31

»:»if a63

3:17 "I

TViyrf nfMiniiwh

NEW TESTAMENT

:i! 363.375

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Scr^tim Rttf W60C6S

. 8e, 140, 143. 313

*:i« 36g,a73fl-.38o(.

i6:iif. 108

fiift 374i376

i!«8 373. 37«.

Jiirf. 313.318

■ "3. «OT,3O0.3IO

•3:14 *40

■3 : «S 156

»3:3J m8

i:s3 I08, *TO

by Google

Scriptim Refeiencea

P«SB

4"

. 3"

M S73(-37«.

'i M

>5 383,387

3 tfiO

*3S 374

34f- 3"

W 134. >7i

18 161, IM

13:4 »6»

I3-Iit' 976

14:6 31a

14:8! 147

MJM i8g

[314-,..

\:yt..

3:3-. ■

3:>3 ■ 337

3 = 7 4X

•0:3 364

10:4 36s

10:6 366

l<»:U «34

10:17 "66

m-soL 310

»:3i !«, »6

" = "'' 309

«i:a3ff "3

":>S 3W3»3

II ; 16 3*5, 301, 3M

i» 36, ws

l»-6 1S3

ii:iiff. l6j

n:»6 i6j

13:3 i8g

iS:5Sff iSp

'nrinthlini

3:7 3*9

3:17 IB»

S:*o 360

10:30!. jio

M!7 8S,I0»

itlnt—

•!» ■ ■ *4'

i'* IflO

3:»8 ■ 333

3:6 3S3

S : 13 »oo

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S:»4 34»

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