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 Life of Martin Luther 
 
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LIFE 
 
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 OF 
 
 lUN 4 1919 
 
 MARTIN LUTHER; 
 
 JOHN FREDERICK WILLIAM TISCHER 
 
 TO WHICH IS ADDED, 
 
 A SELECTION FROM 
 
 THE MOST CELEBRATED 
 
 SERMONS OF LUTHER 
 
 PUBLISHED BY 
 
 SALMON S. MILES, 
 1841. 
 
INTRODUCTION 
 
 TO 
 
 THE LIFE OF MARTIN LUTHER. 
 
 The sixteenth century was the most remarkable and splendid age 
 of the world, both as it respects the great and exalted men, and the 
 important events which it produced. The most important of all events, 
 which render the sixteenth century the most splendid period since the 
 era of the Saviour of the world, is the Reformation to which that century 
 gave birth. Welcome must this change have been to all Germany, a 
 country where the liberty of the subject, and the freedom of conscience 
 seemed to be at home ; where liberty, since the time of the Romans till 
 this very moment, knew how mightily to protect her rights against every 
 attempt of tyrants, against the most subtle artifice of usurpers,. and against 
 the encroachments of despotism and oppression. 
 
 From Germany proceeded the power which caused Rome, the once 
 proud mistress of almost the whole known world, to tremble, even when 
 s'he was at the zenith of her potency. And from Germany also pro- 
 ceeded the power which shook the triple crown of the most artful 
 religious and temporal usurper at more modern Rome, and brought her 
 to the very brink of inevitable ruin. In such a country as Germany, 
 darkness could not long abide, nor tyrants with impunity long exercise 
 their intolerable profligacies. It was in Germany, where the morning 
 dawn of a pure worship of the Supreme Being, and of a wise liberty of 
 conscience was destined to arise. But it was only in Italy, a country 
 which, in other respects, was the seat of the greatest mental refinement, 
 where a burning climate heats the blood to the production of the wildest 
 and most inordinate passions ; in Italy, the mind could be so far subdued 
 and debased, the feelings of liberty so far depressed, that man literally 
 crept in the very dust, and willingly bent his neck to the yoke Vhich 
 superstition and the lust of dominion riveted. To a romantic people, 
 which, by a warm and agreeable atmosphere, a luxurious and ever young 
 and ever smiling nature, and the most manifold fascinations of art, is 
 kept in an eternal enjoyment of the pleasures of sense, a religion was 
 better suited, whose magnificent pomp, whose abundance of riddles and 
 secrets allure the fancy, and whose doctrines insinuate themselves into 
 the soul by means of forms ingeniously contrived by the painter's art. 
 
 But very different was the character of the Germans. They breathed 
 not that warm and voluptuous air which inflames the blood ; which so 
 powerfully excites man to the fruition of the pleasures of sense, and 
 
 7 
 
8 INTRODUCTION. 
 
 which enervates both the mind and the body. The Germans were not 
 constantly surrounded by romantic sceneries of nature, nor did they 
 continually beholfl a multiplicity of paintings, which, while they reflect 
 honour on the ingenuity of the Srtist, fetter the senses, impede the 
 exercise of the understanding, and lead to idolatry and the loss of liberty. 
 For the corruption of religion is not tlie only evil that prevails in a 
 country presenting so many objects which enchain the senses, and 
 exclude serious reflection, but the loss of both civil and religious liberty 
 is the natural consequence of such a state of things. When man resigns 
 himself to the gratification of his senses, he has neither time nor incli- 
 nation to employ his reason on matters of great moment, nor does he 
 really attach any value to them, for instead of delighting his senses, they 
 require that exertion of reason, which through want of an exercise of the 
 understanding, becomes painful to him, and is consequently soon relin- 
 quished. Wherever this is the case, a tyrant, of whatever description, 
 will not find it difficult to sway the sceptre of despotism over a people, 
 and deprive them of both their political and religious rights. Such an 
 evil existed in Italy in its fullest extent. But far otherwise was the 
 case in Germany, where, as before observed, the enchantments of the 
 senses did not so much abound ; where matters of importance received 
 due consideration ; where a colder climate invigorated both the minds 
 and the bodies of its inhabitants, and armed them with resolution to 
 assert their rights. And it was consequently in that country, where the 
 usurpations of the Pontiff" of Rome received a powerful check, and 
 where the wide-spread, and no longer supportable evils of a corrupt 
 hierarchy, were sought to be remedied by a radical change of religion. 
 
 At the period of the Reformation, the corruption of the clergy, and 
 the shameful abuses by which they had debased the holy and beneficent 
 religion of Jesus had been carried to the utmost extreme. The seduc- 
 tive artifices, preparations and schemes of the court of Rome, for the 
 purpose of establishing her supremacy, that she might domineer over 
 the high and the low, over kings and subjects ; that she might bestow 
 countries and nations by arbitrary will ; carry all gold and silver to 
 Rome ; and exercise absolute authority over the consciences of men, 
 and (as she attempted to do) even over heaven ; these were matters too 
 palpable and outrageous not to excite attention or to be any longer en- 
 dured. The terrible and corrupting principle, that the people ought to 
 be kept in a state of blindness, was every where reduced to practice. 
 The holiness and infallibility of the pope were preached as indispen- 
 sible articles of creed, in order to avoid the loss of eternal happiness. 
 The divinity which was proclaimed was not a comforter, nor deliverer, 
 but an image erected for the spreading of terror ; an idol which could 
 not be appeased by any other means, than by gifts and ofi'erings, and 
 the punctual observance of insipid ceremonies and customs. The hap- 
 piness of heaven depended on faith in the pope and the papal church ; 
 and on the observance of such things as the selfishness and domineering 
 spirit of the clergy prescribed. From the Vatican of Rome, issued the 
 terrific flashes of lightning which accompanied the banns and anathemas 
 that were fulminated on those who vindicated the freedom of religious 
 faith, that sacred right of man. The power of darkness, ignorance, and 
 
INTRODUCTION. 9 
 
 superstition governed with absolute sway. The true doctrines of Christ 
 were but little understood, and still less practised. Almost every cler- 
 gyman was the priest of superstition, the servant of sensuality, and the 
 devotee of the chase and of drunkenness. Among a thousand of them, 
 there was hardly one who either knew the truth or was her friend. 
 And even that one, if perchance he did exist, was too timid and feeble ; 
 too soon pronounced a heretic, exiled or murdered, to have it in his 
 power to oppose the current of corruption and communicate to others 
 his better knowledge of the truth. A certain outward pomp, the ador- 
 ation of pictures, the marching in solemn processions, the worship of 
 consecrated objects, the reading and hearing of mass ; half Latin sermons, 
 rosaries, and a number of other follies ; meritorious deeds as they were 
 called, a blind, slavish attachment to every thing which the Romish 
 church believed ; the insipid recital of forms of faith, all these were 
 called the worship of God! Cloisters, in which idle monks and 
 nuns glutonously fed themselves, to the great burden of the community; 
 where they wasted their lives in dreams, and carried on works of dark- 
 ness, were deemed holy edifices. The liberty of investigating religious 
 truths was wholly unknown. The sources of truth were denied to the 
 people, and the avenues leading to her sacred altar were barred. Blind 
 laymen followed their blind clerical leaders, and the light of truth could 
 not be endured by either. 
 
 Since the twelfth and thirteenth centuries, the Norbertines, the Pre- 
 monstratenses, and afterwards, the vile disciples of the filthy St. Francis, 
 of Assisio in Italy, the faithful servants of superstition ; and the base 
 Dominicans, watched over the darkness which shrouded the nations. 
 Having power on their side, they barricaded the avenues to truth, and 
 brought on her votaries a melancholy fate. Prodigious was the increase 
 of abbeys and cloisters, which seized on the fat of the land, and con- 
 sumed what the husbandman had earned by the sweat of his brow. 
 Of 20,000 acres of land, the cloisters possessed at least 8,000 acres. 
 These monastic lands were exempt from public taxes, and yet the cul- 
 tivators of them were obliged to pay taxes for the occupation of them. 
 The canons and secular priests were paid by the peasantry ; and the 
 cloisters sold their spiritual livings to their creatures. Heavy indeed 
 was the burden already to the country ; but far more pressing and 
 grievous did it become by the vast number of mendicant monks, who 
 robbed the husbandman of the fruits of his hard labour ; and, with the 
 booty thus acquired, built the most superb monasteries, wherein during 
 one half of the year they revelled in luxury ; and during the remaining 
 half year they travelled about the country and made rich collections, 
 which they wasted in every species of criminal pleasurd and wanton- 
 ness. The collections made by these itinerant holy beggars, were, to 
 the inhabitants, a heavier exaction than the taxes which they were 
 obliged to pay to their princes ; those collections were greater than 
 even the contributions levied by an enemy from a conquered country 
 On these tours through a country, those begging monks acted in the 
 capacity of spies and bloodhounds ; they eagerly inquired into every 
 circumstance, to discover those who were unfaithful to the church, and 
 2 
 
10 INTRODUCTION. 
 
 to spy out what the general jentiment was concerning the pope and the 
 prince. And if even the prince was not according to their wishes, suf- 
 ficiently submissive and slavish to the priests, they preached to the 
 people disloyalty to him. But they were not merely burdens and 
 traitors to their country ; but they were also addicted to the grossest 
 vices and sensuality, and were corrupters of the public morals. In 
 their passage through a country, they cooled the libidinous ardour, 
 which in the lap of luxury they had cherished during one half of the 
 year, and debauched married women and virgins. By soliciting a com- 
 pliance with their lustful desires under the cloak of religion, and by 
 making promises of absolution, even innocence, fortified by the strongest 
 sentiments of honour and conjugal fidelity, fell a prey to those wan- 
 dering pious debauchees. In the very cloisters so much discord pre- 
 vailed, and such gross indecencies were carried on by the monks and 
 nuns, that it is impossible without blushing to relate them. Their lewd 
 and vicious practices were so notorious and universally known, that they 
 were no longer a novelty, and had ceased to be topics of conversation. 
 The cloisters often contended with the public brothels for the prize of 
 superiority in acts of lewdness. The instruction given in schools, 
 consisted in nothing more than in teaching the ave Maria, rosaries, and, 
 at the utmost, reading and writing. But the infusion of sensible and 
 moral ideas into the minds of youth, was absolutely forbidden to their 
 instructers, and considered as a sin meriting the punishment qf death. 
 To the monks was assigned the superintendency of the whole business 
 of schools. Whoever reads the records of the monastic archives, will 
 be astonished at the vast number of prosecutions which he will therein 
 find to have been instituted against many of the monks, at the com- 
 plaints preferred against them by the inhabitants of places, who often 
 had been obliged to have recourse to such an alternative. There we 
 find the one accused of having seduced and debauched another man's 
 wife, a single woman, or a nun ; another, because he has read forbidden 
 books ; another, for his disobedience to the pope and papal church ; an- 
 other, for his non-conformity to the discipline of the church. The evil 
 must indeed have been very great, when it was found necessary, in order 
 to deter them from any more making suggestions of a lascivious nature 
 to females, even at the confcssionary, to threaten them with the punish- 
 ment of a physical disability to pursue their unchaste practices. A cer- 
 tain monk, named John Schiphower, made the following bitter complaint 
 concerning the ignorance and immoral behaviour of the monks of his 
 time : " They are hardly able," he says, " without confusion to sing the 
 requiem, and yet, like horned cattle, they rear themselves up, and un- 
 dertake to oppose learned men, and continuing in their asses' behaviour, 
 still think themselves to be men of consequence. Let the bishops an- 
 swer for it, who intrust to such people the pasturing of the flock of 
 Christ. It is only after being taught by experience, that a person can 
 be brouofht to believe with what errors and fables the sermons abound 
 which they preach to the people. The manner in which they lead their 
 lives is equally objectionable. They much better understand how to 
 draw liquor from goblets, tlian information from books. AYiih drinking 
 
INTRODUCTION. 1 1 
 
 and carousing companions, they sit in taverns ; carry on gaming and 
 illicit amours, and daily intoxicare themselves. And these are— priests I 
 they are indeed so called : but they are — asses !" 
 
 One of the worst abuses of- Christianity corrupted by popery, at that 
 time, was the doctrine of indulgences. At Rome, a certain fundamental 
 principle of the papal church was established and introduced among tho 
 catholics, that the successors of St. Peter, as vicegerents of Christ on 
 earth, and keepers of the immensely rich treasure of the inlinite merits 
 of Christ and all the saints, from the holy St. Ursula, together with the 
 eleven thousand virgins, down to the very last canonized mendicant 
 monk, had the power of distributing this treasure according to the wants 
 of each individual, and of thus rendering absolution eifectual to every 
 one who was guilty of sin. Every species of sin was forgiven accord- 
 ing to a certain tax imposed on consideration of such pardon ; and by 
 this means, the money of Europe flowed into the cofl'ers of tlie pontiff. 
 At first the popes presumed to do no more than to remit barely the tem- 
 poral punishments, which the canonical laws annexed to sins of a cer- 
 tain description. At lengdi they extended their judicial power beyond 
 the confines of the grave also, and forgave or mitigated punishments to 
 be received even after death, however, always in proportion to the 
 amount of money paid for such pardons or mitigations of punishment. 
 The papal emissaries traversed every part of Germany with their indul- 
 gences, and were received with extraordinary demonstrations of respect. 
 The following circumstance may serve as an example of the honour 
 which, on such occasions, was shown to them, xit the commencement 
 of flie lifteenth century. Cardinal Raymundiis travelled through Germa- 
 ny, by consent of the emperor, and in the summer of 1503 arrived j^t 
 Bremen. He was met by the archbishop at the gate of the city, where 
 a procession was formed on the occasion, and, with burning tapers, 
 monstrances, and songs, the holy cardinal was conducted into the city. 
 The streets were strewed with grass ; the houses were hung with gold 
 embroidered Flemish wares and tapestry, and decorated with green twigs 
 from the trees. All the bells were rung, and the musicians of the city 
 played in concert, with posaunes, trumpets, French-horns, clarionets, 
 and flutes. And although the cardinal did not set a high price on his holy 
 commodity, for a person might, for twelve to eighteen groats, purchase 
 a letter of indulgence, yet in Bremen he collected the sum of six thou- 
 sand seven hundred and forty Rhenish gilders, a great sum for that time. 
 Emissaries of that description were also at Achen, Cologna, Wesel, 
 Frankfort, and, in short, all the cities of Germany. Hitherto, at the 
 distribution of such indulgences, the absolving penance and confession 
 of sins was a matter which necessarily preceded the granting of indul- 
 gences. But inasmuch as the required confession of sins deterred many 
 a one from purchasing a letter of indulgence, the monk named Tetzel, 
 soon afterwards made his appearance, and without imposing such a 
 condition, ofi'ered his wares for sale. 
 
 But if we have reasons to be astonislied at the superstition of tJiUt 
 people, and tlie base impositions practised on them by the Romish 
 cliurch, in times which preceded the reformation, what shall we say, 
 when in diese modern and much boasted enlightened times, after having 
 
18 INTRODUCTION. 
 
 enjoyed the glorious light of that reformation, a portion of mankind are 
 still superstitious enough to be the willing dupes of such deceptions. 
 For a proof of this, we need only to advect to a late circumstance in re- 
 gard to indulgences. The pope's legate m France, Cardinal Caprara, 
 as lately as the year 1802, in a very lively manner reminded us Protest- 
 ants of this almost forgotten papal indulgence. In his proclamation of 
 the 9th of April, in the same year, by which, in the name of the pope, 
 he grants absolution, the following is mentioned among other things : 
 " The pope opens to you all spiritual treasures, of which the Supreme 
 Being (! ! !) has appointed him the giver and dispensator. By virtue, 
 therefore, of the apostolical power, we proclaim to you the absolution in 
 the form of a jubilee, which his holiness has been pleased to appoint 
 for the Catholics generally who inhabit the extensive territory of the 
 French republic. The granting of absolution shall last thirty days. 
 During these days, the holy father, in the name of the Lord, (in the 
 name of the Lord ! ! !) grants absolution and full forgiveness of all sins, 
 after the manner in which, in the years of jubilee, it is granted, to all 
 persons believing in Jesus Christ, who, witli devotion of heart, after the 
 reception of the holy sacrament, will visit those chifrclies which the 
 archbishop, bishop, &c. &c., shall point out for each diocese. The 
 faithful are at liberty to choose what clergyman they please to whom 
 they will confess their sins," Sic. Do not such declarations throw us 
 back again to the sixteenth century, when the reformation commenced ? 
 
 We will now return from this digression, to the period when Tetzel 
 unconditionally offered for sale his letters of indulgence. 
 
 But further than this, shamelessness could not proceed ; to a higher 
 degree superstition could not rise ; nor could the latter escape an attack. 
 The inconsistent, unchristian, insipid nature of the Romish mode of 
 divine worship; the frauds practised by the priests, and the stupid 
 power of the monks, must necessarily have been perceived in their true 
 appearance, and acknowledged in regard to their sad operations and 
 dreadful consequences. The free opinions and more correct ideas, 
 which long before already had been expressed by the Waldenses and 
 Wicklifites, by the Hussites, the Taborites, and the Bohemian brethren, 
 now found a genial soil. John Huss and Ilieronimus of Prague, who 
 at Costnitz, in the year 1414, contrary to the safe-conduct granted to 
 them by the Emperor Sigismund, were burned, had already sown seed 
 which now began to vegetate. Hieronimus Savanacla had already been 
 the forerunner of the reformers. Out of the school of the excellent 
 Alexander Hagius of Deventer, came Desiderius Erasmus, Herman 
 Buschius, and several other learned men, who possessed good and clear 
 heads, and courageous and noble hearts. Their light spread itself 
 abroad over the plains of Germany, like the rays of an enlivening ver- 
 nal sun, whicli rises to awaken blossoms, and to ripen the fruits of the 
 earth. To the arts and sciences they communicated new life, and laid 
 the foundation for better information, and a more correct knowledge of 
 relio'ion. It was now that the voice of truth caused herself to be more 
 loudly heard. The auspicious period had arrived, when truth again re- 
 turned from heaven to earth. Luther, at AVittenberjr, in Saxonv. and 
 Zwingle, at Einsiedel, in Switzerland, made their appearance. Those 
 
INTRODUCTION. 13 
 
 men spoke, and suddenly was the voice of discontent against the Catho- 
 lics universally heard. The Reformation commenced. 
 
 At this critical time, it was a most fortunate circumstance for Ger- 
 many, that her princes were not voluptuaries, that they were not aban- 
 doned villains. They needed not the foul indulgences of priests to heal 
 their wounded, terrified consciences ; they needed not the eulogiums of 
 the base, in order to cover their scandalous deeds. It was lucky for 
 Germany that her counts, princes, dukes, and archdukes, were not 
 giddy-brained grandees ; that they did not merely laugh at the absurd 
 frauds committed by the priests, as did formerly the considerate heads 
 at the court of Charles the Bald. No, they took the matter into more 
 serioys consideration, and called vices by their proper names. They 
 used their utmost endeavours to restrain the levity, the folly, and the 
 scandalous practice of duping mankind. They did not shut their ears 
 to the complaints of the oppressed, nor to the voice of truth. The 
 princely table had not disqualified them to reflect on truth and error, as 
 it had so many enervated princes. Wine, the chase, and voluptuousness 
 had no fettering charms for them ; nor could the artifice of the monks 
 render them the slaves of the priests. Almost all electors, dukes, and 
 other princes, declared themselves to be in favour of the Reformation. 
 Many of them were the most confidential friends of Luther, Zwingle, 
 Melancthon, Oecolampadius, and other learned reformers, with whom 
 those princes carried on epistolary correspondences, and consulted the 
 reformers as to the best means of introducing the Reformation into their 
 own dominions. In almost every place, this important religious change 
 was eagerly adopted. In the natural world, it is necessary only that 
 the gradually collected inflammable matter should be touched, and an 
 earthquake, or lightning and thunder, instantaneously burst forth, which 
 cause the most mighty and dreadful convulsions in the frame of nature : 
 And such was likewise the case with regard to the Reformation. From 
 Wittenberg and Switzerland came the powerful shock, which caused a 
 general agitation. Eagerly did men avail themselves of the rays of 
 light whicli every where beamed forth. The world was prepared for this 
 event, and in some parts of it the explosion occasioned great convulsions. 
 
 It was only the house of Austria which at this eventful period re- 
 mained the faithful adherent to the pope, and the subservient pimp of 
 superstition. Indescribable was the misery which that house brought 
 upon all Germany, and millions of Germans did she murder to stop the 
 progress of truth; to protect blessed ignorance and stupidity; to exer- 
 cise the most shameful and oppressive tyranny, and to favour the priest- 
 hood and its vile deceptions. The Romish clergy had always been the 
 prop of despotism. The captivity of the human mind tended to the 
 increase and aggrandizement of the power of princes ; and we have 
 seen, that, like the Roman clergy, they reaped advantages from the im 
 becility of men's minds, and from a prevalence of sensuality. 
 
 Religion has but too often and too successfully been used as a neces- 
 sary and precious instrument with which to facilitate the oppression of 
 tlie subject. And a blind submission to tyrannical power likewise pre- 
 pares the minds of men for a blind, convenient religious creed ; and with 
 usurv does the hierarchy return her services to despotism. The bishops 
 
 B 
 
14 INTRODUCTION. 
 
 and prelates were zealous procurators of majesty, and were always ready 
 to sacrifice the interest of the subject to the benefit of the church. It 
 was a happy circumstance for Germany, that at the commencement of 
 the Reformation, there sat men on the imperial throne, who neither 
 lacked for talents, nor submitted entirely to the mandates of the pope. 
 At the beginning of this momentous crisis of religious affairs, Maximilian 
 wore the imperial crown. This prince, after having been cured of some 
 natural infirmities, which probably originated in a bad education, was at 
 length found to unite in himself very great talents. His education had 
 been neglected through the avarice and indolence of his imperial father, 
 Frederick the III., and, until the tenth year of his age, he was considered 
 to be very stupid and simple, but lie was sson after admired as the 
 wonder of the age in which he lived. He was master .of several lan- 
 guages, wrote and spoke them fluenUy ; he was at first brave and active, 
 and, in short, discovered qualities wliich procured him great respect. 
 He married the most wealthy princess of his time, Maria, the only 
 heiress of Charles the Brave, of Burgundy. With her he received the 
 seventeen United Provinces of the Netherlands, and laid the foundation 
 of the formidable power of the house of Austria. Maximilian had 
 from the Netherlanders learned what men dare to risk in behalf of a 
 good cause, and with what invincible courage they contend for their 
 noblest rights. The injuries which Maximilian had done to the political 
 constitution of these Netherlanders, to such a degree roused their re- 
 publican spirit, that they sought to get his person into their power, and 
 in this attempt they succeeded at Bruges, where for ten weeks they 
 kept him confined as a prisoner in the castle at that place, and before 
 his face executed some of his principal ministers of state. 
 
 Maximilian undertook nothing against the reformers. He saw the 
 gigantic fall of the clergy, and became sensible of the necessity of an 
 entire change in the church. His love of the chase prevented him from 
 doing more towards it than he did, and he died with the following 
 declaration: " If God does not provide better for poor Christianity than 
 I, wretched chamois hunter, and the sottish Julius at Rome, then will 
 she be in a truly forlorn condition," Already the conclave at Rome 
 trembled, and perceived its inevitable fall hastening on, when the Ger- 
 man princes chose for their emperor, Frederick the "Wise, Elector of 
 Saxony. But when Frederick refused to accept of the imperial crown, 
 and in his stead, the nephew of Maximilian, Charles V., was, in the 
 year 1519, through the mediation of this Elector of Saxony, chosen 
 emperor, the hopes of the papal conclave were revived, and the pontiff 
 collected the whole force of his influence to persuade the newly elected 
 emperor, that pious offspring from the house of Austria, to assist in the 
 pious work of exterminating the heretics. The most terrible principles, 
 the basest artifices, accompanying the most unconscientious promises, 
 and the most cunning devices of every kind, calculated to excite the 
 emperor to a war against the Protestants, were industriously applied. 
 Charles V. was indisputably the most powerful prince of that period, 
 and no power in Europe dared to enter into a war with him. He was, 
 according to the presentiment entertained by the German princes, the 
 instrument for the accomplishment of all the evils and indescribable 
 
INTRODUCTION. 15 
 
 miseries which the odious house of Austria would bring on the most 
 flourishing countries and empires. ' 
 
 This dangerous preponderance of power naturally awakened the sus- 
 picions which always accompany a sense of feebleness. Never did the 
 German princes evince more sensibility to preserve inviolate their 
 political constitution, never did they entertain more serious doubts con- 
 cerning the prerogatives of the emperor, and never did they propose 
 more precautionary articles to be introduced into the act of capitulation 
 to be signed by the candidate for the imperial dignity, previously to his 
 election, than at this critical time. A long consultation was held at 
 Achen, concerning the means by which the German constitution might 
 be preserved inviolate against so menacing a pewer. At length a fun- 
 damental principle was laid before the emperor, which he subscribed, 
 and which became a precedent for all treaties-; and although this funda- 
 mental principle was afterwards extended and made more definite, yet 
 it was by every successively elected emperor acknowledged in the name 
 of the German empire. These articles, to be subscribed by every 
 newly elected emperor, are known and distinguished by the title of 
 '■'■ Capitulalion of Election^'''' In consequence of these proceedings, 
 Cliarles was, on the 23d of October, in the year 1520, witli the greatest 
 splendour and pomp, crowned emperor at the city of Achen. The 
 sweet intoxication of a monarch, who is surprised by his investiture 
 with the greatest power; the joyful giddiness which in many others, in 
 similar situations, opens the soul to every soft sensation, and from which 
 mankind have gained many beneficial institutions, in Charles, however, 
 took a different turn, and inclined him to a melancholy side. He indeed 
 interested himself in behalf of religion, yet not because he knew and 
 respected her, but because she was actively employed in promoting his 
 own interest. For the sake of defending certain dogmas, he caused 
 fire and sword furiously to rage against thousands of victims, while he 
 himself, in the person of the pope, derided the very principles for which 
 he sacrificed so much human blood. He indeed possessed a strong mind, 
 but so much worse a man he was. He was deliberately a barbarian. 
 
 But the other German princes possessed more exalted minds. Al- 
 though the splendid military achievements of Cliarles eclipsed the fame 
 of many of these princes, who may justly be ranked among the noblest 
 characters described in history ; yet the more quiet and less renowned 
 deeds more sensibly touch our hearts ; and in the sequel their actions 
 procured greater blessings. In their hearts those princes gave huzzas 
 of approbation to the bold exertions of Luther, Zwingle, Melancthon 
 and Oecolampadius, to overthrow the empire of ignorance. Eagerly 
 did they read the writings of these eminent men, which at that time 
 excited much attention, and Avhich in a condensed brevity contained the 
 principal articles of the Christian doctrines, expressed with extraordi- 
 nary clearness, and in beautiful language. Those reformers with equal 
 civility and dignitv, with equal gentleness and energy, requested the 
 best geniuses of Europe to enter into an investigation of t!ie truth. In 
 their respective countries, the Reformers actually went to work, took 
 hold of the matter where it was necessary to be taken hold of, reformed 
 the clergy, gave to the external worship of God a regulation suited to 
 
16 INTRODUCTION. 
 
 the new doctrines ; every where selected and ordained such capable 
 ^en preachers, as had adopted the rational religion ; dismissed former 
 preachers who refused to accept of such doctrines ; drove the monks 
 and nuns out of their cloisters, and sequestered their revenues. In all 
 cities and villages ; in every corner of Germany, the doctrines spread 
 by the reformers, were heard to be preached, and the German hymns 
 which they composed were sung, and substituted in the room of the 
 unintelligible Latin jargon. The doctrines of good works as they were 
 called ; such as pilgrimages, rosaries, the singing of the Ave Maria, of 
 hearing mass, of purgatory, invoking the saints, <fcc. &c.; all these were 
 examined and rejected. The laymen were assured of the use of the 
 cup at the communion. The reformers also contendtjd against the 
 doctrine of transubstantiation, or the change of the sacramental bread 
 and wine into Christ's real body and blood. And they finally denied 
 that tlie chief bishop, or pontiff of Rome, was entitled to the highest 
 power in the church. The whole institution of the monks, and the 
 celibacy of the spiritual orders, appeared to them as a purposely insti- 
 tuted bulwark, erected for the defence of the priesthood, and the pre- 
 servation of ignorance and superstition. An entire change of the whole 
 ecclesiastical constitution was therefore unavoidable. Confiding. in the 
 goodness of their cause, the public opinion, and the support of the 
 princes, many preachers now ventured openly to preach against monkery, 
 and to challenge the monks to public disputations. But among the 
 whole multitude of monks there were very few who ventured so much 
 as even to come into their sight. This was a great triumph indeed for 
 the new doctrines ; and the victory obtained by the reformers over the 
 monks, was loudly praised by the public. "The monks," for thus 
 the sermons at that time usually commenced, " flee before the light. 
 Every one longs for the new doctrines ! So be it then ! May the 
 light of the new doctrines be kindled to our fellow-citizens ; may the 
 superstition, the errors, and the follies of the monks be unveiled," &;c. 
 After this manner did the advocates of reform loudly preach ; and joy- 
 fully did the congregations accompany the sermons with the singing 
 of German hymns. But what laid the most solid foundation for the 
 new religious principles, was the circumstance of the continually in- 
 creasing and generally diffused acquaintance with that fountain of know- 
 ledge, the religion of Jesus, produced by Luther's translation of the 
 Bible into the German language. When this task was accomplished, 
 then free access to the scriptures, that source of light and knowledge, 
 was opened to all orders of society, from the liighest to the lowest. 
 
 The more light the hearers received from the sermons preached 
 according to the new doctrines, the more was the wrath of the monks 
 and their adherents inflamed. As during a violent thunder storm, gusts 
 of wind, lightninir, and peals of thunder succeed each other in rapid 
 succession ; so did the triple crowned primate of the church thunder 
 from the Vatican at Rome ; so did he in terrible wrath hurl down his 
 thunder bolts, his banns and his anathemas upon the reformers, their 
 friends and adherents; but all in vain. TIu)se fulminations and curses 
 of excommunication were at length so little heeded, that the papers 
 which proclaimed them were publicly burned. The power and inter- 
 
INTRODUCTION. 17 
 
 ference of the emperor were now demanded to punish the disobedience 
 and impiety of the heretics. For this purpose, a solemn diet was ap- 
 pointed to be held at the city of Worms, whither Luther was cited to 
 answer for his conduct. Men trembled at the approaching fate of this 
 courageous man ; and" thought that they already saw fulfilled in him, 
 what one hundred years before had, at Cosenitz, been done to John 
 Huss, and Hieronymus of Prague. The friends of Luther endeavoured 
 to dissuade him from going to Worms. " And even if," was the lan- 
 guage of that great man, " and even if there were as many devils in that 
 city, as there are tiles on the roofs of the houses therein, yet will I go 
 there." Luther undauntedly appeared at the diet, with a Bible under 
 his arm ; and so forcibly and truly did he vindicate both himself and his 
 tenets, that no one could refute him. But notwithstanding this, the 
 emperor demanded from him a recantation of the doctrines which he 
 had taught ; and when Luther refuse to comply with this demand, he 
 was indeed permitted in safety to depart ; but yet it was declared by 
 the diet, that the act of outlawry which had been passed against him 
 was still in force. Perhaps a fate similar to that of Huss would have 
 befallen him, if the emperor had not promised him personal safety. 
 The Elector of Saxony ti^en took the anathematized Luther under his 
 protection, and assigned to him as a secure retreat, the castle of Wart- 
 burg in Thuringia, where he employed himself in the translation of the 
 Bible. 
 
 It was now that the blessed work of the Reformation had almost 
 taken an unfavourable turn. As the true object of this religious change 
 was by many misunderstood, and erroneously interpreted, the change 
 produced a violent fermentation in the heads of the peasants. Thomas 
 Muentzer, combined with Storch and Steubner, in the year 1524, excited 
 the famous peasants' war in Suabia, Franconia, and other parts of Ger- 
 many. Each of them in his own way contributed to bring about this 
 war ; and their three different plans, according to previous concert, 
 ended in the accomplishment of their object. Storch was ignorant, and 
 therefore boasted of his having received a divine revelation. Steubner 
 was learned, and hence he abused the Bible. Muentzer was neither 
 ignorant nor learned, but on that account audacious and violent. The 
 dam which for so many centuries had obstructed the human under- 
 standing from its attainment to truth, was now too suddenly removed 
 for the rushing torrent not to deviate from its natural and accus- 
 tomed channel. The revived spirit of freedom and inquiry, which 
 ought to have remained within the limits of religious questions, now 
 began to examiioe the political rights of kings and other princes. Al- 
 though at first, nothing more had been intended than to break asunder 
 the iron fetters of religious despotism, it was at length resolved also to 
 dissolve the most just and necessary bonds by which civil society is 
 connected together. The sacred writings which then were in general 
 circulation, were used to supply so much poison to the wildest fanati- 
 cism, as light and aliment to the love of truth. The good cause had 
 chosen the bad way of rebellion ; and now ensued what always ensue, 
 as long as human nature remains the same. The reformers had zeal- 
 ously opposed the adoration of saints. Every audacious thief therefore. 
 
 3 B 2 I 
 
I 
 
 IS INTRODUCTION. 
 
 who had broken into churches and cloisters, and robbed their altars, 
 was called one of the reformed. Faction, the spirit of plunder ; fanati- 
 cism, and disorderly behaviour of every kind, assumed the colours of 
 the Reformation, as their common banner. The most monstrous male- 
 factors, before their judges, acknowledged themselves to belong to the 
 new sect. The Reformers had sunk the Roman bishops to the level 
 of fallible huiTumity. But a desperate banditti, excited by hunger, now 
 wished to destroy all difference of rank. Violent were the speeches 
 which Thomas Muentzer delivered to the people ; however the accusa- 
 tion which he made against the princes of those times, were according 
 to the evidence furnished by contemporaneous writers, and by Luther 
 himself, but too'well grounded. " They are called," thus Muentzer 
 spoke to the people, " they are called princes and gracious lords ; but 
 they are in reality nothing but tyrants and bloodhounds, who disregard 
 and despise you : who exhaust you by assessments anxl grievous exac- 
 tions, and suck you out to your very bones ; and who afterwards lavishly 
 squander your sweat and blood in the perpetration of scandalous sins ; 
 in the exiiibitlon of pomp, and in the enjoyment of voluptuous pleasures." 
 But, alas ! the consequence of all this was,, that a thousand peasants fell 
 victims to the fury and treachery of their oppressors. No one is more 
 inhuman, nor more irreconcileable than the tjTant is to him who has 
 made an unsuccessful attempt to throw ofl" his galling yoke. That the 
 Reformation might not be injured by these unfortunate disturbances, all 
 her friends united their utmost endeavours to quelL the insurrection. 
 Luther himself declared this tumult to be a work of the devil, who in 
 order to impede tlie progress of the Reformation, which destroyed his 
 own, and the pope's kingdom, had set on foot this rebellion through the 
 instrumentality of evangelical brethren and preachers of the faith. Better 
 princes were sensible that the blame of the civil war was not to be 
 attributed to t-lie peasants, but to those whO' continually imposed on 
 them new and oppressive burdens, Philip, Landgrave of Hesse, when 
 he niarclied against the rebellious peasants, was candid enough to ac- 
 knowledge, that he would excuse neither his own faults, nor those of 
 other princes; because no faults could be amended, as long as men 
 were unwilling to confess them. The Suabians, Franconians, Hessians, 
 Thuringians, Alsacers, Lorrainers, and Palatines, sought to be freed 
 from their grievances ; aivd to tliis end drew up the following bill of 
 rights : " 1. That they would themselves choose theirr own clergymen ; 
 2. That they would wish to have the tithes which had hitherto belonged 
 to tlieir princes or the state, to be applied to the best interests of the 
 country, or to the relief of the poor ; 3. That they would no longer 
 submit tojje tlie property of their princes ; 4. Tliat those chase-grounds, 
 fisheries, forests, and common lands, which the powerful had unjustly 
 appropriated to themselves, should be restored for common use; 5. That 
 they would no longer suffer new feudal services and contributions to be 
 imposed on them ; G. That punishments should be awarded according 
 to law and equity, but not according to favour or hatred." How ex- 
 ceedingly does a denial of these requests contradict the natifral rights 
 of mankind, and the welfare of states ! But how distant was still the 
 happy period, when princes who really think in a magnanimous and 
 
INTRODUCTION. 19 
 
 princely manner, anticipate the just requests of their subjects, and seek 
 to make their condition as happy as possible. 
 
 In the contest which ensued, the peasants were beaten at Franken- 
 hausen, Muentzer was made prisoner and beheaded, and his head fixed 
 on a pole set up. 
 
 In the year 1529, Charles ordered a new diet to be held at Spires. 
 A-t the close of tliis diet, a solemn act was subscribed, which, by a 
 majority of votes,, condemned the new doctrines and all further inno- 
 vations, and specially prohibited the abolition of mass. Those states 
 of the empise which were in favour of the new doctrines, declared that 
 they were unable to understand how they could justly dare to submit 
 to a resolution formed by a majority of votes, in regard to a matter which 
 respected their own salvation and that of their subjects. They there- 
 fore entered their protest against this resolution of the diet, — a step, 
 Avhich afterwards gave them the name of Protestants. And inasmuch 
 as in distant parts of the empire they were painted in the blackest 
 colours, and cried down as men who believed in neither God, nor in a 
 future state, they found it necessary, for the sake of removing those 
 prejudices, in a plain and perspicuous manner, to place before the eyes 
 of the world, a new confession of their faith, (as far as it differed from 
 the former mischievous doctrines,) and which, according to the best 
 information on the subject they then possessed, they held to be true, 
 and founded on the Bible. This confession of faith, consisting of twenty- 
 one articles, they in the year 1530, publicly laid before the diet held at 
 Augsburg. For the maintenance of their Protestantism, and for their 
 own protection against the Catholic states of the empire, they concluded 
 an alliance at Schmalkalden, in the marquisate of Henneburg, near the 
 ThuEingian forest. The Elector of Saxony, and the Landgrave of Hesse 
 were the most powerful members of this confederacy, and on whom the 
 less powerful members placed their whole dependence. The Catholic 
 states on their part, in the year 1538, opposed to the Schmalkaldish 
 alliance, their owi) confederacy, commonly called the Holy Alliance, 
 concluded at Nurenberg. And being supported by this league, Charles 
 V. now ventured to enter on the execution of the grand scheme of sup- 
 pressing the Protestant confederates, and of making himself sole arbiter 
 of all Germany. When, in the year 1546, the Protestants had reason 
 to fear that the execution of this scheme was nigh at hand, they took 
 the field with a respectable force. However, their army soon separated, 
 after the Elector of Saxony had been obliged to leave it, in order to 
 return home and defend his own country against Prince Moritz of Sax- 
 ony. Charles, availing himself of this circumstance, in the year follow- 
 ing, prepared himself to attack the single members of the Schmalkaldish 
 confederacy, and the Elector of Saxony was to be the first victim to be 
 offlered on the altar of his ambition. This elector, who was the head 
 of the Protestant confederacy, in the fatal battle of Muehlberg, lost both 
 the field, and his own personal liberty. The Landgrave of Hesse also 
 fell into the hands of the emperor. The consequence of this was, that 
 the emperor, in the year 1548, felt himself strong enough to enforce 
 certain articles of union, which were to remain in force until an ecclesi' 
 astical court should put an end to the religious controversies. 
 
 According to the articles of this interim, as it was called, all the> 
 
20 INTRODUCTION. 
 
 seven sacraments were to be observed, and mass, together with all 
 abolished papal ceremonies, were to be revived, and again brought into 
 use. Even the Romish doctrine of the presence of the body and blood 
 of Christ at the communion, or the doctrine of transubstantiation, as it 
 was called, was proposed to be re-adopted ; and, on the part of the 
 Catholics, the only concession which was made to the Protestants, was 
 the use of the cup (or wine) at the Lord's supper, the abolition of some 
 holy days, and a permission to clergymen to retain their wives, till the 
 decision of the council on that subject should be made known. This 
 jarring mixture of Protestantism and Catholicism was sent to every 
 state of the empire to be subscribed. The interim caused great dis- 
 turbances, oppressions, and persecutions. Many Protestants were even 
 obliged to flee from Germany; it was very fortunate for them that there 
 still remained a place where the Protestant religion enjoyed complete 
 liberty. In the reign of Edward VI., Thomas Cranmer, Archbishop 
 of Canterbury, was the great promoter of the Reformation in England. 
 The Reformation had commenced in Great Britain, in the reign of Henry 
 VIII., who is so famous for his cruelty towards his consorts, and for his 
 writings against Luther, touching the seven sacraments, and who re- 
 ceived from the pope the title of defender of the faith. Cranmer, 
 in the name of Edward, invited over to England, Martin Bucer, Paul 
 Fagius, and Immanuel Trem'elius, who, by reason of the troubles that 
 existed during the interim, could no longer stay at Strasburg. These 
 men, on tlieir arrival in England, recommended the Polish nobleman, 
 John Von Lasco, who was consequently also invited to England, from 
 East Friesland. The number of the friends of truth daily increased in 
 England. Martin Mikron, Gualter Delenus, and others from Flanders, 
 Brabant, the Netherlands, and Germany, in great numbers shipped for 
 Engird, took up their residence in different cities, formed themselves 
 into independent congregations, and in the exercise of the true Avorship 
 of ^od, set an example worthy of imitation, to the native English. 
 Through the solicitation made in their behalf by the Duke of Suffolk, it 
 was even allowed to the Netherlanders to hold their religious exercises 
 in the city of London, in one of the churches which belonged to the 
 Augustine monks. At the side of this Dutch congregation, the other 
 coHgregations, composed of refugees from the continent, also flourished, 
 rereived public protection, obtained churches, and were admitted to all 
 lights and privileges. Valerandus Pollanus, a Netherlandish nobleman 
 from Ryssel in Flanders, founded both a French and an Italian church. 
 In the year 1552, the interim was brought to a close. The brave 
 Moritz, who at that time was Elector of Saxony, and from whom the 
 emperor tliought he had nothing to fear, suddenly turned his weapons 
 against him, and drove him to such extremities, that the emperor was 
 obliged to comply with the conditions prescribed to him by Moritz. 
 The emperor was also forced to release from confinement, John Frede- 
 rick, tlie former Elector of Saxony, who had been taken prisoner a« 
 Muehlberg, and deprived of his electoral dignity; and likewise Phdip, 
 the liandgrave of Hesse, who had also been taken prisoner, as was 
 before related : and the celebrated treaty of Passau was eff'ected. By 
 this treaty, the emperor promised never again to injure either their reli- 
 gious mode of worship, nor the rights and privileges of the Protestants, 
 
INTRODUCTION. 21 
 
 but that he would within half a year from that time, appoint a diet to be 
 convened, for the purpose of putting an end to the religious controver- 
 sies which had prevailed. This important treaty laid the foundation 
 for the subsequent religious peace concluded at Augsburg, and at once 
 changed the whole hitherto sad condition of the Protestants. Oppres- 
 sion now ceased; the Protestants, the Protestant princes, and the states 
 of Germany, now strengthened themselves in the rights and privileges 
 which they had obtained, and in the public exercises of a pure worship 
 of God. The banished evangelical preachers were recalled by their 
 respective congregations, or others, entertaining the same sentiments, 
 substituted in llieir stead. Many a small congregation increased to a large 
 one ; and in other places, new and flourishing congregations were formed. 
 
 According to the treaty of Passau, a diet, as has already been men- 
 tioned, was to have been held within six months, but it was delayed till 
 the year 1555. On the 6th of February, in that" year, Ferdinand, tjie 
 King of Rome, opened the diet. After a great variety of matters had 
 been agitated, there was at length, on the 25lh of September, in that 
 year, a complete religious peace concluded by the diet. The principal 
 articles of that peace were: " That the emperor, the King of Rome, the 
 electors and otlier states of the empire, should not in any manner what- 
 ever, impose hardships on any of the states who assented to the confes- 
 sion of Augsburg, on account of the religious doctrines contained in that 
 confession of faith, nor on the practice of those doctrines ; but should 
 leave those states, as well as their respective subjects, in the quiet en- 
 joyment of their religious belief, the ceremonies and regulations ob- 
 served in their churches, and likewise of their property. That the re- 
 ligious controversies should be ended only by Christian and friendly 
 negociations. That archbishops, bishops, prelates, and other divines, 
 who should in future confess themselves to belong to the confession of 
 Augsburg, should, (which however was objected to by the evangelical 
 states of the empire,) lose their archbishopricks, bishopricks, prelacies, 
 benetices, and the revenues therewith connected. That the ecclesiasti- 
 cal livings which had been sequestered, and had not been in the posses- 
 sion of any of the clerg-y at the time of the conclusion of the treaty of 
 Passau, nor afterwards, should remain in the possession of those to 
 whom they had reverted. That the ecclesiastical courts of bishops were 
 abolished in regard to religious matters affecting the members of the 
 confession at Augsburg. That the free knighthoods should be consi- 
 dered to be included in this peace, so that in i-egard to the new religion 
 alluded to, they should not be oppressed nor aggrieved by any one. And 
 that in all the free and imperial cities, likewise, wherein there should 
 be professors of both religions, they should in future live together in a 
 peaceable and unmolested manner; that neither party should create any 
 (Utliculty to the other : but that each party should leave the other in the 
 peaceable and quiet possession of its religion, laith, religious ceremonies 
 and regulations, as well as property." 
 
 By this peace, the Protestants in Germany obtained the long wished 
 for liberty of conscience ; and being now freed from the grievous yoke 
 of a foreign pontifical power, they could publicly, and without molesta- 
 tion, regulate and perform their religious worship according to the pre- 
 cepts of the Bible. They would indeed have been very glad to see that 
 
22 INTRODUCTION. 
 
 all restraint had univ'ersally been removed ; and that every one had been 
 permitted to choose which of the two reHgions he pleased. But this 
 object they could not accomplish ; and it was with much difficulty, that 
 on the day iiiimediately preceding that on which the religious peace 
 was made, they received from the Roman king, the declaration in behalf 
 of their religious brethren who inhabited Catholic countries, and whose 
 princes professed the Catholic religion, that knighthoods, cities, and 
 communes, which in such countries acknowledged themselves to be 
 attached to the confession of Augsburg, should not be forced to relin- 
 quish that confession. 
 
 Sad changes, in the mean time, took place in Great Britain, in the 
 English church. While the situation of the German Protestants took a 
 change so much to their advantage, their brethren in England and in the 
 Netherlands sighed under great persecutions; where, on the part of 
 the Catholics, no means were left untried, to force the Protestants either 
 to a union with themselves, or to condemn them as heretics, and where 
 the flames of a stupid papal fanaticism fiercely raged. Edward VI., 
 King of England, died in the bloom of his youth, in the sixteenth year 
 of his age, and the seventh of his reign, on the 6th of July, 1553 ; a 
 prince, if we consider his years, elevated above all praise, and was the 
 wonder of his time. With him died the Reformation in England ; and 
 the foreigners resident there, by his death, lost their protection. It was 
 in vain that attempts were made to raise to the throne his cousin Lady 
 Jane Grey, who was so fleserving of the diadem, and who had been 
 nominated in the Avill of Edward. The will of Henry VIII. was in 
 favour of Mary, the deceased young king's eldest sister ; which cir- 
 cumstance gave validity to her pretensions to the throne, and deprived 
 Lady Jane Grey of both the throne and her life. 
 
 Mary was strongly devoted to popery, yet she promised that she 
 would cause no changes or innovations in the religion introduced in the 
 reign of Edward VI.; but that she would be contented with the private 
 enjoyment of her own religion. But it was soon perceived liow insin- 
 cere she had been in her promises. In order to strengthen her party, 
 and to assure herself of the throne, her hypocritical mouth made tlie 
 promise ; but after having gained her object, she wholly disregarded her 
 engagements, and in a faithless and cruel manner gave up all spirit of 
 toleration. The popish party, in the course of a few weeks, obtained 
 a complete ascendency, and the bishops, who, during the former reign, 
 had been displaced, were now reinstated. A blind religious zeal, and a 
 bitter, boundless spirit of revenge, being combined with power, the 
 whole force of darkness was employed in destroying the Protestants. 
 The purer and more beautiful worship of God established during the 
 reign of Edward, was prohibited under the severest threats, and entirely 
 discontinued ; and popery was restored, to complete the shocking work 
 of persecution and destruction. The constant and sincere friend of 
 truth was imprisoned, led to the scafiold or to the stake, and if a fo- 
 roigner, sent back across the sea. The most learned, pious, and virtuous 
 Englishmen, if they evinced the least independence of mind, and spoke 
 in favour of the Reformation, were consigned to the flames enkindlefi 
 bv the most infuriate fanaticism that ever disgraced human nature. This 
 cruel persecution began by the martyrdom of Hooper, Bishop 'if Glor.ces- 
 
INTRODUCTION. 23 
 
 ter, and Rogers, Prebendary of St, Paul's. And Goldsmith says : 
 " Bonner, Bishop of London, bloated at once with rage f«id luxury, let 
 loose his vengeance without restraint, and seemed to take a pleasure in 
 the pains of the unhappy sufferers ; while the queen, by her letters, ex- 
 horted him to pursue the pious work without pity or interruption. Soon 
 after, in obedience to her command, Ridley, Bishop of London,. and the 
 venerable Latimer, Bishop of Worcester, were condemned together. 
 Ridley had been one of the ablest champions. for the Reformation; his 
 piety, learning, and solidity of judgment, being admired by his friends 
 and dreaded by his enemies." 
 
 Those innocent victims of the cruel bigotry of Mary, and her no less 
 bigoted and cruel advisers, were executed together. After being brought 
 to the stake, they mutually comforted each other, and suffered with un- 
 exampled fortitude. That pious resignation and firmness which they dis- 
 played in the hour of death, furnished a.eomplete proof of their being fully 
 convinced of the justice of the cause in which they had been engaged. 
 
 "It was computed," Goldsmith say.^, " that during this persecution, 
 two huniired and seventy-seven persons suffered by lire, besides those 
 punished by imprisonment, fines and confiscations. Among those who 
 suffered by fire, were five bishops, twenty-one clergymen, eight lay- 
 gentlemen, eighty-four tradesmen, one hundred husbandmen, fifty-five 
 women, and four children." 
 
 Foreigners were at the commencement of these cruel proceedings 
 more mildly treated than the native English, and were permitted 
 to leave the country and return home. But after a while, Mary 
 showed neither lenity nor indulgence to any; all were indiscriminately 
 made to feel the hand of persecution. Even the bones of Bucer, who 
 died not long after his arrival in England, were dug up, and publicly 
 burned. Foreigners were now obliged to flee from that country. In 
 the year 1554, Valerandus Polanus, together with most of the strangers 
 fled, and with them, several English families. The change which had 
 taken place in Germany, the treaty of Passau, and the religious liberty 
 acquired by the Protestants in that country, now favoured the refugees 
 from England, in a manner highly agreeable to their wishes. Valerandus 
 Polanus, with a part of the Walloonish and Flemish congregations, 
 betook himself to Frankfort on the Maine, otliers went to Hanau, the 
 Netherlands, and Switzerland. That part of these refugees who arrived 
 at Frankfort, met with a very friendly reception ; were invested with 
 the rights and privileges of citizens, and on the 19lh of March, 1554, 
 obtained a church for their religious exercises. They now wrote to 
 those of their religious brethren, who were still scattered about in 
 England : informed them of the friendly manner in which they had 
 been received at Frankfort, and advised them to come over to them : 
 in consequence of which, many also went over to them. It was in this 
 manner that the first French, English, and Dutch congregations arose at 
 Frankfort. The most distinguished men among the English who fled 
 thither for refuge, were Edmund Sutton, William Williams,- William 
 Whilingham, and Thomas Wood, 
 
 Such were the inestimable advantages and blessings which resulted 
 from the formal religions peace, cnnrhuled at Augsburg in the year 1555, 
 This peace confirmed the liberty cf conscience, and by means of tliis liberty 
 
24 INTRODUCTION. 
 
 the Reformation was spread far and wide. The persecuted who fled from 
 France, Englhnd, and the Netherlands, to seek an asyhim in foreign 
 climes, now received in Germany the kindest welcome, and were treated 
 as brethren. They received that freedom of conscience, that noblest 
 birthright of man, for which, in their own native countries, they had 
 sighed and supplicated in vain. 
 
 But always will humanity shudder at the blind and relentless fury of 
 papal persecution exhibited in Albion, were not only, as we have seen, 
 the native sons of that far famed isle, were by a ruthless and superstitious 
 queen, sent to the scaft'old or to the stake, or immured within the 
 gloomy walls of a dungeon ; but from whence she also drove those, who 
 during the former reign had fled thither, as to a place of refuge against 
 persecutions experienced at home, for adjuring the despotic power of 
 the pontiff of Rome. But the victory obtained by the brave Moritz, 
 over the cruel and ambitious Charles in Germany, broke the fetters of 
 despotism, and humbled the arrogant pretensions of the pope, who had 
 assumed omnipotent power on earth ; before whom the greatest poten- 
 tates almost prostrated themselves in the dust, and who could once at 
 pleasure dethrone kings and emperors. 
 
 But religious liberty was not restored to the continent only ; in 
 England likevwse, the once ascendant power of popery fell to decay 
 with the death of merciless Mary. At the accession of Elizabeth to the 
 throne, the glorious light of reason again dawned on the oppressed, and 
 dissipated the gloom. There also, man recovered the freedom of con- 
 science, under the reign of this wise queen, and the Protestant ascendency 
 was restored to the state in which it was during the reign of Edward 
 the VI., and even to a more flourishing condition. And it will not be risking 
 too much to say, that the benign influence of the Reformation, gradually 
 extended in different degrees to almost every part of the civilized world. 
 
 Although it ought to be candidly acknowledged, that much praise is 
 justly due to several good princes, and other virtuous and eminent men, 
 lor tlie active and meritorious part they took in promoting the work of 
 the Reformation after it had been commenced ; yet it was Luther and 
 Zuingle, and other reformers even preceding them, who laid the founda- 
 tion of this religious change, which forms so important an epoch in 
 the annals of the world. To Luther and Zuingle, above the rest of their 
 immediate associates, are we especially indebted for their ardent, un- 
 wearied, and perilous exertions to efl'ect this change. Zuingle, alas ! 
 was unfortimate, he fell in battle, a martyr for the cause of truth. But 
 Luther was more successful. lie had the satisfaction of witnessing the 
 accomplishment of his object. And the consciousness of his having acted 
 so distinguished apart in settling on a firm and permanentbasis,thatliberty 
 of conscience, and that rational religion which we now enjoy, must have 
 greatly tended to sweeten the latter part of his life. Had it not been 
 for the exertions of Luther and his associates, to release the world from 
 papal bondage, we would most probably still wear the shackles of popery. 
 Bloody religious wars indeed broke out after the death of Luther ; and 
 no pains were spared to destroy the fruits of his labours ; but the utmost 
 efforts of antichrist were all in vain ; the Protestant religion was too 
 firmly established to be suppressed ; it again prevailed at last. And to 
 the latest posterity, may it continue to prevail and bless mankind. 
 
LIFE OF 
 
 MARTIN LUTHER, 
 
 BY 
 
 JOHN FREDERICK WILLIAM TISCHER. 
 
 ABRIDGED. 
 
 CHAPTER I. 
 
 BIRTH AND EDUCATION OF MARTIN LUTHER. 
 
 As a bright morning dawn is not always the precursor of a splendid 
 day, and a cloudless sky, so is an illustrious pedigree no indication of 
 renowned deeds and great talents. The great instructress of mankind, 
 the history of the world, presents us with exalted and beneficent men, 
 wlio descended from parents of low degree, and whose own noble actions 
 raised them to celebrity. 
 
 A striking proof of this fact, we behold in tlie Great Luther, whose 
 parents were poor and humble. His father, John Luther, a miner, 
 and his mother Margaret, the daughter of one Linderaan, resided in the 
 village of Mcere, between Eisenach and Salzungen. In the year 1483, 
 they took a journey to Eisleben to attend the annual fair, where he was 
 born on the lOtli of November at 11 o'clock at night. He was bap- 
 tized on the calendar day called Martinus, and according to the custom 
 of those times, to name the children after their baptismal day, he was 
 consequently named Martin Luther, He was yet very young, when 
 his father moved with his family to Mansfeld, for the purpose of seeking 
 employment in the celebrated mines wliich then were at that place. 
 It was there that the father was held in the highest esteem on account 
 of his strict observance of the moral duties, and his pious behaviour; 
 which virtues he manifested in an especial manner, by the extraordinary 
 care he bestowed on his son. He was therefore not only a good man; 
 but was also what many forget to be, a good father. And inasmuch as 
 he would lose no time in having his son trained to virtue, he carried 
 him in his arms to school at Mansfeld, and committed him to the care 
 of his preceptor, with the strongest injunctions to be strict in his disci- 
 pline with him ; and his instructor was consequently so severe, that 
 
 4 C 25 
 
26 LIFE OF MARTIN LUTHER. [CHAP. I. 
 
 Luther liimself once confessed, he had on a certain occasion been fifteen 
 times in succession thoroughly chastised with a rod. When he was 
 in the fourteenth year of his age his father sent him to Magdeburg, and 
 as he there found no assistance to promote the education of liis son, he 
 in the following year sent him to Eisenach. He there joined the choir 
 of academical scholars, and was obliged, with other poor students, to 
 earn his bread by singing before the doors of houses. And this bread 
 music, as Luther himself termed the singing before the doors, hardly 
 atibrded him his necessary support, and this mortifying necessity was 
 embittered by the circumstance, that he was often obliged to take up 
 with refusals and taunting replies, which he received instead of the 
 hoped for donation of bread. 
 
 It is a maxim, the correctness of which is confirmed by experience, 
 that when the unjuet treatment given to any person has been pursued 
 to the utmost degree of humiliation, it then moves with pity the hearts 
 of even those who had only in a smaller degree humbled the unfortu- 
 nate subject of their insults. Hard language and bitter reproaches 
 heaped on, him at several doors had one day tilled him with shame, and 
 entirely dejected the mind of young Luther, when the worthy wife of 
 an upright citizen', whose name was Conrad Cotta, penetrated with pity, 
 called him into the house, and refreshed the hungry youth with food. 
 History, with gratitude, preserves and records this long forgotten name 
 of his benefactor, conscious that he was an instrument in the hand of 
 providence, to cherish a talent, which afterwards yielded such excellent 
 fruits. 
 
 And you, who may chance to read this narrative, do you know how 
 many great deeds that youth, to whom you show acts of kindness, may 
 one day perform. It is sufficient to say, that this good woman was so 
 exceedingly pleased with young Luther, that she, after having obtained 
 the consent of her husband, determined to take him entirely into her 
 house, and to provide for him food and clothing, that he might without 
 interruption and care for his support the more zealously pursue his 
 studies. And this he also did, and having during his scholastic years 
 spent his time in the most advantageous manner in study, he left Eise- 
 nach, where he had stayed three years, and went to Erfurt in the year 
 1501, to the university. And there, too, he did not fail to apply his 
 time in the besir manner, and to acquire that knowledge of things which 
 might contribute to make him a liseful man. In his youth already, he 
 more especially began tO' awaken in his mind pious and religious 
 feelings, and commenced each day with prayer and raising his heart to 
 God. And hence he always repeated the saying : " He who prays as 
 he ought has already half finished Ins studies and his labours." The 
 man who knows how he who is engaged in prayer discovers in himself 
 dormant powers of mind, and confident of the efficacy of prayer, not 
 only becomes inclined to use them, but also feels that he is pledged to 
 exert them, will readily agree in opinion with Luther. He every 
 morning awoke very early, and seldom suff"ered himself to be surprised 
 in bed by the sun ; because he knew very well, that he who is awake 
 during the morning hours lives almost one-third longer than he who 
 sleeps them away. His close application to study was perhaps also 
 
CHAP. II.] LIFE OF MARTIN LUTHER. 27 
 
 the cause, why especially in his younger years he had a spare and pale 
 visage. Books were his most agreeable companions, and the perusal 
 of them his most pleasant employment. On a certain occasion, when 
 in the library at Erfurt he was taking a look at the books, a Bible hap- 
 pened to be the first volume on which he laid his hands. He hardly 
 trusted his own eyes, when to liis astonishment he found it to contain 
 more than he had expected. " When I was twenty years of age," he once 
 wrote to some person, " I had uot yet seea a Bible. I thought the 
 whole Bible contained only those gospels and episdes which were read 
 on Sundays. At length I found a Bible in the library at Erfurt, which 
 I read with the greatest admiration." So great was the ignorance of 
 those times, that even the learned were unacquainted with the Bible. 
 How much gratitude do we owe to providence which permits us to live 
 in better times ! His indefatigable industry at that time already pro- 
 cured him honour and respect with all who knew him. He indeed 
 became interrupted in his studies for some time, by a severe sickness, 
 which however was not followed by any serious consequences. An 
 old and respectable clergyman paid him a visiti while he lay sick, and 
 bade him to be comforted, for God would not let him, die, but wovdd yet 
 make a great man of him. For, added he, whom, he loves, him he 
 early visits with affliction, in which patient people learn a great deal. 
 However litde this man could claim the character of a prophet, yet the 
 active and lively spirit of young Luther inspired him with the hope 
 of much future good. In short, Luther found himself so much cheered 
 and strengthened by those encouraging expressions, that from thence- 
 forth he exerted all" his powers to fulfil the wishes of the old clergy- 
 man. 
 
 CHAPTER H. 
 
 HIS DETERMINATION TO BECOME A MONH\ 
 
 After Luther had enriched himself with much information, and had 
 cultivated his mind according to the manuer of those times, he, in the 
 year 1505, became a master of arts, whereupon he began to be useful 
 to others by the instructions he gave them. " I do not consider," 
 Luther then wrote, " the honour of being a master of arts to be any thing 
 extraordinary, but however that may be, 1 will now by unceasing study 
 take care not to put the Germau masters of the arts to shame, through 
 my own ignorance." It was the wish of his father that he should 
 devote himself to the study of the law, and he had also fully resolved 
 to yield obedience to his father in this respect. However, certai^n cir- 
 eumstances intervened, which changed his determination, and which in 
 a particular manner occasioned him to turn his attention to the study of 
 divinity. And even if his sicknesses, which caused him to place his 
 mind more on God and on religion, than on any other object, had no 
 particular share in producing this resolution, yet the death of one of his 
 best friends, who sank down at his side, being struck by lightning, in 
 
2S LIFE OF MARTIN LUTHER. [CHAP. II. 
 
 a peculiar manner fixed this determination. According to the account 
 given by others, his bosom friend was surprised by night, and was 
 stabbed, while a terrible thunder storm gathered over the city, and his 
 house was struck, by lightning. This sudden occurrence shook his 
 warm and melancholy temperament to such a degree, that he, being 
 led astray by false ideas of religion, considered this catastrophe as a call 
 from heaven to devote himself to God, and as he was quite beside him- 
 self through the fright he had received, he instantly made a vow to 
 become a monk. The silly belief, which was prevalent at that time, 
 that a person could in this situation of total seclusion and separation from 
 wordly occupations and modes of life, far better and more fervendy serve 
 God, than in any other condition, was alone the cause of this resolution. 
 He writes himself: " I did not fondly nor willingly become a monk, 
 and much*less from a desire to indulge myself in gluttony, but when I 
 was suddenly surrounded by the terrors and fears of death, I took a 
 reluctant oath, and made a forced vow." His resolve was quickly 
 made, and as quickly carried into execution. 
 
 He discovered his intention to no one, and with much satisfaction yet 
 spent an evening with some of his friends whom he had invited, and on 
 the following day took with him only a fcAv books, and went into an 
 Augustinian Cloister, into which he was received without any difficulty. 
 After he had already taken this step, he informed his friends, in writing, 
 of his altered situation, and bade them farewell, as if he had now for- 
 saken the whole world. His friends, who were naturally astonished at 
 this undertaking, in vain sought to persuade him to relinquish a mo- 
 nastic life. But no one took it harder than his father, who told him to 
 reflect "whether he ought to lose sight of the fourth commandment, 
 which says. Honour thy father and thy mother."* He belonged to that 
 usual description of fathers, who, without consulting the incliiiations 
 and capacities of their children, appoint them for a profession and course 
 of life, which appears proper to themselves. When Luther himself 
 already had children, he wrote, " I do not wish to force my sons to any 
 particular profession or business. I think I have done enough for 
 them, if I have educated them in the fear and love of God. The rest 
 is not my business." But how extremely the father, who does not 
 appear to have been a friend to the monastic life, was offended b}' the 
 determination of the son, Luther himself furnishes as a proof, the cir- 
 cumstance, that after this event, his father called him only f/?/,t whereas 
 he had belbre, out of respect for his learning, honoured him with the 
 word ihr.i The offended father, whose repeated solicitations to change 
 his purpose were fruitless, at length acquiesced in his son's resolve, 
 and quieUy waited to see what could be effected by time, wliich often 
 has in its train repentance for rash undertakings. For repentance, 
 occasion was soon found. The course of life led by the monks, their 
 manners and beliaviour, their hypocrisy, and the whole regulation of 
 
 * Tliis, with the Lutherans, is the fourth commandment, with other denominations, 
 the fifth. 
 
 j The German word du, signifies, you ; and is a pronoun used in addressing in 
 feriors. The word ihr, has the same signification, and is a plural pronoun, used out 
 of more respect in addressing one's self to another. 
 
CHAP. Ill] LIFE OF MARTIN LUTHER. 29 
 
 the cloister were disagreeable to him. He plainly saw that the mo- 
 nastic life was contrary to the design of the Creator, and the destiny of 
 man. There lacked but very little, and the fire of his towering mind 
 would have been extinguished, and the germ of his great talents de- 
 stroyed. He had already fallen into a sort of gloomy heaviness and 
 sorrow of mind, of which he indeed complained to his fatlier confessor: 
 but who dismissed him with the assurance that the present state of his 
 mind would be changed by the lapse of time. And besides all this, he 
 was in the beginning obliged in the cloister to perform tlie lowest offices, 
 and at one time to serve as a doorkeeper, at another, according to the 
 custom of those times, with a bag in his hands, to beg alms for the 
 cloister, by which services he was to his great chagrin very much in- 
 terrupted in his studies. But notwithstanding all this, he endeavoured to 
 profit by the leisure time which still remained to him, and to spend it in 
 reading the Bible, by which means he prepared himself for the great work 
 which he afterwards accomplished. He at the same time punctually ob- 
 served whatever he had to perform as a monk, which attention to his mo- 
 nastic employments he now considered as his duty. "It is true," he 
 writes, " I have been a pious monk, and so stricUy did I observe the duties 
 of the order to which I belonged, that I dare not mention it. And if ever 
 any monk has ever entered the kingdom of heaven by monkery, then 
 I also would have entered it ; and of the truth of this, all my fellow 
 monks who were acquainted with me will bear me testimony." He 
 carried his conscientiousness in these things so far that, when through 
 study he had neglected some hours of prayer, he shut himself up in his 
 cell for several days, to regain the time which had been lost. And thus 
 was he, at this early period of his life, the conscientious man, who 
 punctually performed whatever he considered to be his duty. His 
 gloominess of mind in the mean time increased ; so that his health, and 
 even his life would have been sacrificed, had he any longer continued 
 in this situation. And to the melancholy state of his mind, was super- 
 added the circumstance, that his brethren of the cloister, instead of 
 encouraging him, and procuring for him some alleviation, only endea- 
 voured still more to depress his spirits. A monk so learned, so capable, 
 so conscientious, and so far surpassing all other monks, they had never 
 yet had in the cloister. Whal tljen could be more natural, than that he 
 should become an object of envy and suspicion, whose society they 
 avoided ^ 
 
 CHAPTER HI. 
 
 LUTHER CALLED TO WITTENBERG. 
 
 Under these circumstances it so happened, that he was suddenly 
 rescued from his sorrowful condition. The friend and well wisher of 
 Luther, Avas a nobleman by the name of Von Staupitz, a respectable man, 
 who not only presided over the Augustinian monks in Germany, but 
 wno also fully enjoyed the favour and confidence of the Elector of 
 
 c2 
 
30 LIFE OF MARTIN L OTHER. [CHAP. III. 
 
 Saxony, Frederick the Wise. Among other things, this elector, who, 
 in the year 1502, established a university at Wittenberg, proposed to 
 him that he should provide good teachers for that university. Von 
 Staupitz, who knew Luther to be a well informed and useful man, 
 recommended him, and in the year 1508, himself appointed him for 
 that institution, as a public teacher of philosophy. Luther left Erfurt, 
 and as a young man of twenty-five years of age, arrived at Wittenberg. 
 It was here that his mind, overcharged with new employments, and 
 having for some time been diverted from theological sciences, gained 
 new strength, and was prevented from indulging itself in its usual gloomy 
 reflections. His former vivacity now returned, and he zealously 
 cherished this new branch of erudition, however little he was inclined 
 to it. One event rapidly succeeded another. He had not been long at 
 Wittenberg, before a cliurch living was offered to him. But of this 
 offer he did not accept, until after much persuasion had been used with 
 him. It was in vain, that he at one time plead in excuse his feeble 
 health; at another, his want of ability, to get rid of this call. " It is no 
 trifling matter," he said, " publicly to speak and preach to the people." 
 So high and important did he deem public offices in general, and espe- 
 cially that of a teacher of religion. So much consideration did he use, 
 before he accepted of it. In the mean time, however, he applied his 
 time principally to the perusal of the Bible, aad continually sought to 
 obtain a more correct knowledge of the true meaning of Christianity, and 
 to enter more deeply into its genuine spirit. His uprightness as well 
 as his great learning, soon procured for him universal love and esteem. 
 Staupitz gave a peculiar proof of the confidence he placed in Luther, by 
 commissioning him in affairs which related to the Augustinian order, 
 to take a journey to Rome, for the purpose of submitting to the pope 
 for his decision, certain controversies which prevailed in that order. 
 On receiving this charge, Luther, in company with another monk, went 
 to Rome. Before- he had reached the froatiers of Italy, he happened to 
 meet with some other monks, who, contrary to their rules, were eating 
 flesh on J^rid^. Luther, who still adhered to all papal ordinances, 
 admonished them to abstain from that practice, and to consider that it 
 was interdicted by the church of Rome. The strict observance of the 
 rules of his order still appeared to him be as important as the fulfil- 
 ment of the Christian moral law. He still believed the pope to be 
 entided to boundless reverence and unconditional obedience. Those 
 monks were not a little frightened on being detected by so zealous an 
 adherent of the pope, and came to the resolution of secretly assassinat 
 ing Luther, because they were very apprehensive that he would inforiu 
 against them, and cause them to be punished. But Luther fortunatel) 
 received information of their design, and escaped their hands. He wa.« 
 however very much out of health during the remainder of his journey, 
 and it was only when he recollected the saying, " the righteous shall 
 live by his faith," which he used to term his strength-administering 
 words, that he forgot his bodily pains. At length he arrived at Rome, 
 and happily accomplished the business with which he had been intrusted, 
 that is, with no less integrity than prudence. But what was of more 
 importance to him than the successful termination of his mission, was 
 
CHAP. III.] LIFE OF MARTIN LUTHER. 31 
 
 the accurate knowledge he had acquired by this opportunity, of the 
 constitution of Rome, and of the Italian clergy. His reverence for the 
 pope was then already diminished, after having become more accurately 
 acquainted with the dissolute manners of the palace, the licentious lives 
 of the priests, the small respect for religion, and the difference among 
 them, between the appearances and the reality of religion. Among 
 other things he was displeased with the want of seriousness and so- 
 lemnity, as well as with the rapidity, Avith which the clergy at Rome 
 read their public prayers. These are his words : " I had hardly finished 
 reading a mass, when they had already read a dozen of them, just as if 
 a person were praying for wages." And it may with truth be asserted 
 that at Rome, the foundation was laid for his future abhorrence of all 
 popery. In Rome, the first sparks of doubt flew into his soul, which, 
 perhaps, while he was unconscious of it, but faintly glimmered, but 
 which, with the first opportunity that might present itself, were 
 destined to rise up into a flaming fire. He afterwards himself confessed 
 how advantageous this journey had been to him, and assured those to 
 whom he mentioned the matter, that he would not for a thousand guild- 
 ers that he had not taken a journey to RomCi By this journey and 
 the happy accomplishment of the objects of his mission, he besides 
 gained the love of Staupitz in a still higher degree. And when his 
 learning continued to become more universally known^ and the elector 
 himself had heard him preach, he- was obliged, at the request of Stau 
 pitz, to resolve to become a doctor of divinity. And although the 
 elector promised to defray the expenses of his appointment, yet he felt 
 no inclination for this office. Among the'many other scruples which 
 his modesty suggested, he alleged his youthfulness, (for he was only 
 twenty-nine years of age,) and his sickly condition, saying that he was 
 a weakly, sick brother, who would not live much longer, and that it 
 would be better to seek for such as were capable and healthy. Staupitz 
 replied in a jocular manner: "Our God will soon have much to do in 
 heaven and on earth, and will therefore stand in need of many young 
 and industrious doctors, by means of which he may accomplish his 
 purposes." He therefore, in the year 1512, received the title of Doctor 
 of Divinity, and considered this- acquired honour as a new motive why 
 he ought still more to store his mind with useful knowledge. To this 
 end he applied himself with the utmost industry to the study of the 
 Hebrew and Greek languages, that by means of them he might not 
 only hirffself better understand the Old and New Testament, which 
 were hitherto known from only a Latin translation, but that he might 
 also impart instruction therein to others. Whoever entered with him 
 into a learned conversation, him he directed to the Bible, and thereby 
 showed the necessity of drawing all knowledge concerning God and 
 Jesus, from this only fountain. For otherwise, he thought a person 
 would never obtain any certain conviction of mind, and that the mere 
 quotation of the opinions of others, the mere assumption of their asser- 
 tions without proofs, could produce no conviction. Such, too, was the 
 purport of his sermons. But because in this respect he dilTered from 
 many brethren of his order, who paid but little regard to the religious 
 instruction contained in the Bible, but so much the more to useless 
 
32 LIFE OF MARTIN LUTHER. [cHAP. Ill 
 
 fables and fictions, insipid trifles and absurdities, he was at that time 
 already doomed to experience their hatred and aversion. And the less 
 able they were to oppose the grounds he had taken, by any solid rea- 
 sons, so much greater was their antipailiy against him. And experience 
 frequently teaches, that the less able men are to justify themselves, the 
 more will they seek refuge in base acts of persecution and revenge. 
 Luther also soon found opportunities to effect many useful changes among 
 his brethren of the Augustinian order. Von Staupitz, who was invested 
 with the chief presidency over forty Thuringian and Meissenian cloisters, 
 was obliged to undertake a journey for the transaction of public afl'airs 
 intrusted to him by his prince, and committed to Luther the superin- 
 tendence over these cloisters during his absence. Luther was requested 
 by Staupitz to visit them all, and to make an inquiry into their regula- 
 tions. . It was here already, that he imparted new doctrines and truths 
 to the minds of men, and also acquired a more accurate knowledge of 
 the wants and defects which prevailed in those monasteries. He par- ^ 
 ticularly made it his business in those places, to which on that occasion 
 he went, to establish schools, which at that time were but seldom to be 
 found. "Without schools," he said, "mankind become bears and 
 wolves. Things cannot in this respect remain as they are. We will 
 therefore exert ourselves, and appoint school-masters. If I were not a 
 preacher, I know of no profession on earth of which I would be fonder ^ 
 
 than that of a preceptor. But men must not pay regard to the compen- Si 
 salion merely, which is annexed to that employment, nor to the esteem J 5, 
 in wliich it is held by the world, but to its value in the sight of God^ ■ ^^ 
 He enjoined on the monki, the diligent perusal of the Bible, and to . ^ 
 that, above all things, to unite a holy and virtuous life. And through r\ ^J 
 his advice, the exceedingly useful alteration was effected, that now, less ^t^ 
 
 useful books were no longer permitted to be read to the fraternity in the v" 
 cloisters, but the Bible alone. This was already one step farther towards "i". 
 
 the subsequent greater change. Upon the whole, if we closely observe \*:; 
 how both Luther and the persons with whom he was intimately con- ' , \ 
 nected, were prepared, and, as it were, involuntarily led to the accom- ^^ 
 plishmont of the reformation which followed, we cannot deny that it was J -^ 
 the work of Providence. To direct and conduct all this, there was } 
 absolutely more than human power required. 
 
 The manner in which this great work was effected, entirely resembled 
 the wise means by which God brings to pass his other designs. It is 
 only by degrees, only step by step, and never by a single leap, Hiat great 
 occurrences develope themselves, when God directs them. Not sudden 
 is the transition from day to night, nor from winter to summer; and not 
 all at once did Luther become a reformer. A thousand intervening 
 small circumstances and changes, which were hardly observable, and 
 which escaped the sight of mortal eyes, were destined to precede this 
 event; but each of those circumstances, small as it was, was a nearer 
 apj) roach to the acconiplishment of the great ivhole. Thus governs the 
 Eternal Beins! 
 
CHAP. IV.] LIFE OF MARTIN LUTHER. 33 
 
 CHAPTER IV. 
 
 LUTHER OPPOSES TETZEL. 
 
 What made Luther a great man was his unshaken reliance on God, 
 and a boldness which dreaded no human being, however elevated his 
 rank or station in society might be. This is the first requisite in a 
 teacher of truth. Whatever he considered to be true, that he also freely 
 spoke and taught, even if he had to fear that thereby he might offend 
 this or that great man. Such was his character at that time already. 
 A proof of which the following history furnishes. The Elector of 
 Saxony had issued a decree, which Luther considered to be of very per- 
 nicious tendency. He therefore wrote to one of the electoral counsel- 
 lors as follows : " Your elector is delighted with many things which 
 have a splendid appearance, but which are displeasing to God. I do 
 not deny that the man is extremely shrewd in worldly affairs, but I look 
 on him as being almost sevenfold blind in things which respect God and 
 the welfare of souls. I do not wish to have this supposed to have been 
 said in a private corner, as if I were a slanderer, nor do I wish you to 
 keep it a secret ; but on the contrary, I am rather prepared to tell him 
 this to his face." The elector was informed of these bold declarations, 
 and, what is very singular, only continued to esteem him more and more 
 on that account. When the elector shortly afterwards made him a pre- 
 sent of some cloth for new garments, which at that time was considered 
 as a present of great value, he wrote to the father confessor of this elec- 
 tor, as follows : " I am thankful for the clothing, and it is better cloth 
 than is suitable for a friar's cloak ; if it were not a gift from a prince, I 
 would not wear it. The information you give me, that the illustrious 
 prince often, and with feelings of friendship, thinks of me, does, indeed, 
 afford me no joy. But I pray that the Lord God may reward his hu- 
 mility with honour. For I am not worthy of being thought of by any 
 person, much less by a prince." Luther, in the year 1517, also became 
 acquainted with George, Duke of Saxon)', when he preached a sermon 
 before him at Dresden, a city which, at that time, did not belong to the 
 electorate ; on which occasion he however drew upon himself imde- 
 served spleen and malice. The words of his text were: " Ye know 
 not what ye pray for," and he discoursed concerning many foolish wishes 
 and supplications which many persons make to God, without really 
 knowing what is good and profitable for them. But inasmuch as he in 
 his sermon opposed many prevailing errors, and many passages of his 
 sermon were falsely construed as scoffs and reproachful allusions against 
 the court, he did not receive that approbation from the duke which was 
 expected. On the contrary, the duke, from that time, became his ene- 
 my, and afterwards, during the reformation, by every means in his 
 power, opposed him. 
 
 And this great change or reformation was brought many degrees 
 nigher, in 1517, through the following occurrence: A Dominican 
 monk, bv the name of John Tetzel, had, from the pope, Leo the X., re 
 
 5 
 
34 LIFE OF MARTIN LUTHER. [cHAP. IV. 
 
 ceived permission to preach the doctrine of indulgences. The custom 
 of subjecting him who had committed gross misdemeanors and crimes, 
 to various ecclesiastical punishments, had at that time been introduced. 
 By means of indulgences, the olTenders were absolved from their pu- 
 nishments, on paying a certain sum of money. But this practice was 
 not accompanied by the opinion, that through the pecuniary penance 
 the punishment of God could be escaped. But Pope Julius the Second 
 had already abused the granting of indulgences, for the purpose of col- 
 lecting the vast sums of money required for the building of the magnificent 
 St. Peter's church at Rome, and empowered certain persons to recommend 
 the virtue of indulgences, and, like merchants, to ofier this holy com- 
 modity for sale. The reigning pope, Leo, was not less avaricious of 
 money, for he loved great pomp and expense. No wonder, then, that 
 he ordered this iufamous traffic to be continued. One of the persons 
 commissioned by him for this purpose, was the above mentioned Tetzel. 
 but who was the most shameless of the whole of them. This man per- 
 suaded the io-norant people of that time, that whoever should, after the 
 commission of sins, bring him good money, would immediately be ac- 
 quitted from all future punishments of God. It is reported that when- 
 ever he attempted to practise this fraud, he used the following profane 
 expressions: "As soon as the money jingles in the coffer, the soul 
 jumps into heaven." He at least praised his wares so highly, and in 
 so shameless a manner, that all the people, in the full hope of obtaining 
 pardon for their sins, streamed to him and filled his coffer. This pre- 
 vented all true repentance and amendment of life, and was diametrically 
 opposite to Christianity and the precepts of Jesus, but yet very flatter- 
 ing and agreeable to credulous people, who wished to persevere in their 
 sins, with an undisturbed and quiet conscience. And he actually ex- 
 tended his commerce in this way as far as to Zerbstand Jueterbog,* and 
 advanced nigh to Wittenberg. However, that was the place where he 
 met with opposition. Many of the inhabitants of Wittenberg had al- 
 ready provided themselves with letters of indulgence. Some of them 
 came to the confessional of Luther, and indeed very freeh'' confessed to 
 him their heinous sins, but he could discover in them neither remorse 
 nor symptoms of amendment. Luther, who was surprised at this cir- 
 cumstance, accused them of their unconcern of mind, and refused to grant 
 them absolution. But when they had reference to tlieir letters of indul- 
 gence, and endeavoured to quiet their consciences with them, he declared 
 expressly, that those indulgences could have no efficacy in that respect ; 
 and that, without an actual reformation of life, God had never promised 
 to forgive sins. AVhat he then told them, he afterwards publicly re- 
 peated in one of his sermons ; and in proof of his assertions, quoted 
 the following scriptural passage : " Unless ye repent, ye will likewise 
 all perish." Those people, therefore, who had fared so badly with their 
 letters of indulgence before Luther, went back to Tetzel, and complained 
 
 • At the lattor place the great chest is still shown, in which Tetzel is said to hare 
 kept his money, if the falile is true. The author of this bion-raphy, formerly superin- 
 tendant at Jiieterhoir, caused this chest to he removed out of the church, to which this 
 relic of superstition was at least no ornament, to a private place, where it may, together 
 wilh the name of its former unworthy owner, rest in eternal oblivion. 
 
CHAP. IV.] LIFE OF MARTIN LUTHER. 35 
 
 of the unprofitable disbursement of their money. This circumstance 
 so enraged Tetzel, that he vented against Luther the most opprobrious 
 language. And still to maintain his authority, he caused large piles of 
 wood to be erected and set on fire at Jueterbog, intending thereby to sig- 
 nify, that he had received orders from the pope to burn all those who 
 should dare to oppose him, and the most holy sale of indulgences. 
 Luther, who was not dismayed by this threat, in order to oppose Tetzel 
 in such a scandalous business, at first wrote to some of the bishops, and 
 prayed them to put a stop to this evil, and not sufler the people to be 
 led into such errors. But some of them did not reply to him at all, and 
 others declared that they did not dare to act contrary to the mandate of 
 the pope. And such is, even at the present day, often the case. The 
 fear of man prevents many from doing such laudable deeds as they 
 themselves acknowledge to be good, and would otherwise gladly per- 
 form. But not so our Luther. When he saw that no assistance was 
 to be expected from that quarter, he attempted by his own means to effect 
 his object. He therefore risked the bold step, drew up ninety-five theses 
 on the 31st of October, L51'7, posted them up at the palace-chapel at 
 Wittenberg, and offered publicly to discuss the matter with every one 
 who should not acknowledge the truth of those theses. These brief 
 positions contained nothing more than the truth, that absolution did not 
 procure from God the pardon of sins ; and that forgiveness could be 
 obtained by true repentance only, and a return from vice to virtue and 
 righteousness. What happened I None of them ventured to enter into 
 a controversy with him concerning this matter, while the greater part of 
 sensible men fuUv coincided with him in his opinion. And every one 
 was astonished at his intrepidity in acting in direct opposition to the 
 pope, and thought they could already see poor Luther burning on the pile 
 of persecution^ For that he would accomplish his object no one believed. 
 Many of his friends said to him : " My dear brother, creep into your 
 cell, and chant: Have mercy on me!" Among others, one of them 
 said to him, "My dear brother Martin, if you can abolish purgatory, 
 and the sale of indulgences, then you are a truly great man." In short, 
 whoever loved Luther, begged and supplicated him for the sake of his 
 own welfare, not to expose himself to such evident danger, but to revoke 
 all he had done. But what appears impossible to small and cowardly 
 souls, that is, however, possible for a man of courage and decision- 
 Lutlier had scarcely posted up those theses, when they were universally 
 known. In the course of a fortnight almost all Germany had become 
 acquainted with this event. The report of this occurrence was spreaa 
 over every country with incredible rapidity. The greatness of the under- 
 taking itself, and the general complaint against indulgences, which none, 
 however, dared to attack, were the cause of the rapid circulation of this 
 news. For no man who loved his native country could be pleased with 
 indulgences, if he only considered what large sums of money were, by 
 means of the sale of them carried out of the country to Rome. Luther 
 caused the proofs, by which the grounds he had taken could be supported, 
 to be printed, and sent them, together with a respectful letter, to the 
 pope. He did not at that time intend, as has b^en laid to his charge, to 
 oppose the pope himself. His only intention was to put an end to thr 
 
36 LIFE OF MARTIN LTJTHER. [CHAP. IV 
 
 sale of indulgences. The pope himself, Leo the X., did not consider 
 his conduct as a formal opposition, but viewed the whole affair as a dis- 
 sension only among the monks. He even praised the excellent talents 
 of Luther, and attributed the complaint preferred against Luther by the 
 Dominicans, to that envy and jealousy with which at that time Domi- 
 nicans and Augustinians, two entirely different orders of monks, perse- 
 cuted each other. Luther himself, in this attack on the traffic carried 
 on with indulgences, was so very far from harbouring any corrupt de- 
 signs, that nothing but the pure love of truth stimulated him to take 
 this step. And the accusation which was made against him, that hatred 
 merely against the order of the Dominicans, and envy against Tetzel, 
 who was enriching himself, had induced him to take this step, is a work 
 of malignant slander, which of itself falls to the ground, if the rest of 
 Luther's behaviour is contrasted with it. Let us hear what Luther him- 
 self says on this occasion. " Whoever intends to undertake a good 
 thing, let him be careful to commence and risk the doing of it with a 
 reliance in the goodness of God, and by no means to coniide in the aid 
 and comfort of man. And further, he should fear neither man nor the 
 ■whole world. For this verse will not lie : It is good to trust in the 
 Lord. But he who is unwilling, nor dares to trust and confide in God, 
 would do better not to undertake anytliing wliich is divine and salutary, 
 with a reliance on human aid. As to my attack on indulgences, the 
 whole world stares at it, and thinks I had undertaken a thing too great 
 for me : to this I answer : dear people, if this thing is not begun in the 
 name of God, the attempt will fail; but if it is commenced in his name, 
 then let him see to it, and direct the matter a^ it shall seem good to 
 him." And in another place, he says : " As to what respects my en- 
 raged enemies, who threaten me in so violent a manner, and pursue and 
 endeavour to ensnare me, I know not what 'to answer, except that he 
 who is poor lias nothing to fear. I have neither money nor goods, nor 
 do I desire any. If I have had a good report and honour, it is suffi- 
 cient. This mere paltry body, weakened by a sense of constant dan- 
 gers and misfortunes whicli await me, is all that remains, if they destroy 
 this brittle frame, by insidious or forcible means (to do God a service,) 
 they will surely do me no great injury, they will then only shorten my 
 life by an hour or two, and so much the sooner help me into heaven. 
 I will praise and magnify Jesus as long as I live. But if any person 
 should be unwilling with me to sing to his praise, and give thanks to 
 him, it is not my concern. Let him, if it pleases him better, howl by 
 himself." Are we not constrained to love the man, who, amidst his 
 dangers, thus thought and spoke in behalf of the cause of truth ^ 
 
CHAP, v.] LIFE OF MARTIN LUTHER. 37 
 
 CHAPTER V. 
 
 THE FURTHER CONSEQUENCES OF LUTHEr's OPPOSITION TO TETZEL — HIS JOCRNET 
 
 TO AUGSBURG. 
 
 Luther now expected that the pope would perceive the reasonable- 
 ness of the matter in which he was engaged, and would cause justice to 
 be done to him. But he says, " When I expected a blessing, thunder 
 and lightning were fulminated against me. Tetzel was acquitted, and I 
 was obliged to suffer myself to be devoured." And to this persecution 
 the Dominicans contributed the prfncipal share. Inasmuch as Tetzel, 
 one of their chief supporters, had met with such opposition from him, 
 they thought it to be their duty to avenge his cause, and made his con- 
 troversy that of their whole order. Even when it already appeared as 
 if the whole affair would soon be laid aside, they, by their importunate 
 entreaties, and by incensing the pope against him, brought matters to 
 that pass, that Luther was cited to Rome, to defend himself in regard to 
 his conduct. The pope himself wrote to the Elector of Saxony, request- 
 ing him to have Luther arrested and sent to him, to be treated as a child 
 of rebellion. The elector now clearly perceived, that if he should per- 
 mit Luther to be taken to Rome, his enemies would never suffer him 
 to return. But as he knew Luther to be a learned, pious, and zealous 
 man, who would be the author of much future good, he considered it to 
 be his duty to espouse his cause. The elector's design did, however, 
 not extend so far, as by any violent means to counteract the pope, nor to 
 separate himself and his electorate from the Romish church, although 
 he knew well how necessary and indispensable it was to extirpate many 
 errors and abuses in religion. It is sufficient to say, that he now took 
 his subject uuder his own protection ; and desired of the pope, that 
 Luther might not be examined and tried at Rome, but in Germany. 
 The pope consented to this request, and ordered that Luther should ap- 
 pear at Augsburg, before his legate, Cajetanus. And, extraordinary 
 enough was this circumstance, as Cajetanus, who also was a Dominican, 
 was appointed a judge in his own case. It requires but little sagacity 
 to perceive the injustice of this procedure. But the elector assented to 
 this glaring impropriety, and Luther was, in the year 1518, obliged to 
 repair to Augsburg to defend himself. However, as it was to be feared 
 that Luther might be assailed on his way thither, and that, instead of 
 permitting liim quietly to pursue his journey to Augsburg, he might, 
 with the utmost secrecy, be sent to the nether world, the elector not only 
 furnished him witli two counsellors to accompany him, but also induced 
 the emperor to grant him a safe conduct and protection against the dan- 
 gers to which he was exposed. And what many, if situated as Luther 
 was, would not have ventured, he however did, by entering on this 
 dangerous journey, and that with the utmost cheerfulness and confi- 
 dence ; saying: "I am a debtor of Jesus Christ, who has declared to 
 me also: ' I will show him what he must suffer for my name's sake ' 
 My house is set in order. My honour and good name are rent in 
 
 D 
 
38 LIFE OF MARTIN LUTHER. [CHAP. V 
 
 pieces. All that is left to me is my feeble and brittle body. If they 
 destroy it, they will make me one or two hours of my life the poorer. 
 But of my soul, they will not be able to rob me." With these thoughts, 
 he departed for Augsburg, and notwithstanding some ill health, which 
 his constant grief and vexation had produced, he safely arrived at Augs- 
 burg. Cajetanus, indeed, received him in a very friendly manner, but 
 desired him to revoke some of the theses which he had published. 
 Luther immediately expressed his willingness to do it, provided it could 
 be pointed out to him wherein he had erred. And now the controversy 
 commenced. Luther had recourse to the Bible in support of his posi- 
 tions, and his opponent relied on the authority of the pope. How 
 could this dispute be terminated, when the disputants could not agree 
 on the points of controversy ? Cajetanus, likewise, by virtue of the 
 fight which the stronger party possesses over the weaker, desired him 
 to recant what he had done, and when Luther could not consent to do 
 that, he dismissed him with these words : " Go, and do not come again, 
 unless you should be willing to make a recantation." Luther hereupon 
 offered to end the controversy, and promised to be silent, provided the 
 same silence were imposed on his antagonists. But of such a course 
 there was no inclination manifested. After this, he had recourse to a 
 method which really did honour to his prudence and integrity : he ap- 
 pealed from the ill-advised pope to the pope himself, provided he would, 
 ia regard to his case, consent to become more accurately informed. In 
 one word, he appealed to the impartial judgment of the pope, who, he 
 was confident, would justify him, if he did not listen to the clamour of 
 his enemies ; but would give a decision according to his better know- 
 ledge of the matter. But this, too, was of no avail. In the mean time, 
 Luther's friends did not consider him safe at Augsburg, inasmuch as he 
 had already, by a decree of the pope, been condemned as a heretic. 
 They, therefore, at Augsburg, favoured his escape through a small por- 
 tal, when in one day, being accompanied by a person who was sent 
 with him as a guide to conduct him on the way, he rode eight German 
 miles, and reached Nuerenberg, and thence continued his journey to 
 Wittenberg. xVs his tirst appeal was fruitless, he thought it necessary 
 to take a more important step, to avoid being totally crushed. He, 
 namely, appealed from the pope to a general council of the clergy ; and 
 expressed a wish to submit the decision of his case to the united judg- 
 ment of all the clerical orders. And to such a decision he was the more 
 entitled, as a single individual, the pope, had unjustly assumed the 
 power of deciding concerning truth and error in religious doctri les. 
 This must, indeed, have highly displeased the pope, who was, by this 
 means, no longer to be a judge in his own case. This measure, how- 
 ever, was necessary for Luther's personal safety and his life. In the 
 mean time, he did not cease not only to instruct and preach at Witten- 
 l)erg, but also, by his writings, more extensively to explain and esta- 
 blish his opinions. 
 
 But his useful labours were on the point of being suspended. It 
 appeared almost as if no place in Germany any longer afforded him 
 protection and safety, when his own prince hesitated whether he should 
 any longer tolerate him within his own territory. Frederick the Wise, 
 
CHAP. VI. j LIFE OF MARTIN LUTHER. 39 
 
 a prince, whose scrupulous caution on this occasion could hardly be 
 distinguished from timidity, was almost totally prejudiced against Luther 
 by the adherents of the pope ; and nearly persuaded that the protection 
 of so notorious a heretic was inconsistent witli the splendour of his 
 fame. This prince foreseeing the hatred wliich lie would draw on 
 himself from all quarters, among princes and bishops, had seat an order 
 to the university at Wittenberg, commanding him who had been accused 
 of heresy, to defend himself against the charge ; and in case the accused 
 should not obey the mandate, he would be obliged to withdraw from 
 him his protection. Luther indeed immediately sent his defence to the 
 elector; but at the same time resolved, tliat if justice should not be 
 done to him, he would leave Wittenberg, and go to France. The uni- 
 versity had hardly received intelligence of these things, when it unani- 
 mously declared itself to the elector in favour of Luther, and in a pressing 
 manner solicited the elector not to deprive that institution of such a 
 bright ornament. Both the written defence of Luther, and the interces- 
 sion of the university, so very powerfully operated on the honeSt heart 
 of the elector, that, being influenced by the love of justice, he ordered 
 him to remain at Wittenberg, and assured him that he might safely rely 
 on his protection. 
 
 CHAPTER VL 
 
 CSARLES VON MILTITZ ENDEAVOURS TO COMPOSE THE DIFFERENCES. 
 
 Pi. PE Leo X., who, on the whole, had rather connived at the conduct 
 of the enemies of Luther, than acted from his own determination, now 
 endeavoured to have the diff'erences composed in an amicable manner. 
 He therefore sent one of his chamberlaiHs to Saxony, who was to correct 
 the errors committed by Cajetanus, and who, in short, was peaceably 
 to terminate ihe matter. And this was Charles Von MiUitz, a Saxon 
 nobleman, who, towards the close of the year 1518, actually arrived in 
 Saxony for this very purpose ; and who at the same time was commis- 
 sioned to present the elector with the Golden Rose, a peculiar mark 
 of the gracious disposition of the pope towards him. Miltitz was a 
 prudent and benevolent nobleman, and in every respect the very man 
 to whom such a mission could be intrusted with a prospect of success. 
 He came to the elector, and represented to him, that the people were 
 by Luther excited against indulgences, by which means the authority 
 of the pope was diminished; that Tetzel had, however, by his licentious 
 behaviour, given occasion to it. At the same time he requested per- 
 mission of him to have an inlerview with Luther at Altenburg. This 
 took place, and Luther appeared at the last mentioned city. Miltitz 
 opened the matter in a very friendly manner. They soon agreed that 
 both parties should in future neither write nor preach concerning the 
 subject in dispute. In addition to this, Miltitz severely censured Tetzel 
 in regard to his fraudulent practices, and forbade him in future to do the 
 like again. Luther promised not only to let the matter rest, but also 
 
40 LIFE OF MARTIN LUTHER. [cHAP. VII. 
 
 drew up a writing, directed to the pope, in which he not only promised 
 to be silent, but also of a new entirely submitted himself to the pope 
 and his edicts. The following is an extract from it. 
 
 Most Holy Father! — Necessity again compels me, the most un- 
 worthy of men, and dust of the earth, to address your holiness. I 
 protest before God and all his creatures, that I never intended, and to 
 this day do not seriously intend, in any manner whatever to attack either 
 the Church of Rome, or the power of your holiness, or by any artifice 
 to detract from either. I therefore hope that your holiness will not 
 believe those malicious slanderers, who falsely represent the behaviour 
 of other people. I also gladly promise your holiness, what / only can 
 bring to pass in this affair, that I will put a stop to all controversies re- 
 specting indulgences : and that I will let them rest, and be entirely 
 silent on the subject. Upon condition, however, tliat my opponents 
 shall cease with their insolent boastings, and inflated but scandalous lan- 
 guage against me. For this alone was my object, that the Roman Ca- 
 tholic church, our mother, should not be stained by the infamy of fo- 
 reign avarice, and that the people might not be led into such errors 
 touching indulgences. 
 
 Jlltenburg, March 3(Z, 1519." 
 
 This Jetter sufficiently proves the sentiments which Luther at this 
 time entertained. It also really appeared as if all matters in dispute 
 were already laid aside, that the affair would have no further conse- 
 quence, when suddenly a circumstance took place, which altered the 
 "whole state of affairs. 
 
 CHAPTER VIL 
 
 LUTHER ACTUALLY COMMENCES THE RETORMATION. 
 
 Although Luther still highly revered the pope, yet a great propor- 
 tion of the respect which he once entertained for him was lost. And 
 what greatly contributed to this diminution of esteem for the pontiff, Avas 
 both the injustice of his conduct, and the circumstance that Luther be- 
 gan to inquire into the grounds of his power. He carried on with his 
 good friends a learned epistolary correspondence, by which they entered 
 into an investigation whether the pope was really entitled to the divine 
 authority which he assumed ; and whether a person had a right to appeal 
 to him only for a decision, when in doubts concerning religious matters. 
 He searched the scriptures, and found no reason why he ought any 
 longer to believe in the pope. For a long time he remained uncertain 
 and doubtful, until at length he arrived at certainty ; and of this, too, he 
 made an open confession. This was occasioned by his vehement con- 
 tention with one Eck, a public teacher of religion at Leipzig, on the 
 27th of June, 1519. This was in fact the occurrence which suddenly 
 again threw every thing into a fermentation. This Eck was a quarrel- 
 
CHAP. VII.] LIFE OF MARTIN LUTHER. 41 
 
 some man, who sought for contention ; and besides, was an enemy of 
 Luther. And hence it will appear why he was so fond of continuing a 
 controversy with Luther. He challenged Luther to meet him at Leip- 
 zig, for the purpose of publicly disputing with him concerning certain 
 ■ doctrines which Luther had propagated. The love of truth impelled the 
 latter to appear at Leipzig. They disputed on the question whether the 
 power and authority of the pope was derived from God or man. Lu- 
 ther showed that God had not ordained the pope the head of the church. 
 He also suggested some doubts with regard to indulgences and the doc- 
 trine of purgatory, which he would not plainly reject, but however said, 
 that for them, also, he could find no proofs in the Bible, Both of these 
 were principal and leading doctrines in the Romish church. According 
 to the creed of that church, the souls of the deceased must go into pur- 
 gatory, from which they cannot sooner be freed, and enter into happi- 
 ness, than till they shall have been therein cleansed from all vices and 
 sins which might yet cleave to them. Hence it was the custom among 
 the Roman Catholics, to desire the priests to make supplications for 
 their deceased friends, that their continuance in purgatory might not be 
 of long duration. During this disputation Luther was so open and un- 
 daunted, that his antagonist, Eck, lost a great deal of the fame he had 
 hitherto acquired, and Luther, on the contrary, gained much applause. 
 Many, who had formerly sided with neither party in this controversy, 
 now became his friends. Eck, tlierefore, thought he had the more cause 
 to avenge himself on Luther. The method he took for that purpose 
 was that which is usual to vile and contemptible souls. If they cannot 
 bring a true accusation against a person, they have recourse to falsehoods 
 and fictions, for the purpose of injuring others. What at that time was 
 related of Luther, is laughable indeed ; but it however serves to furnish 
 an idea of the hatred and persecution to which Luther was subjected. 
 It was alleged against him that he was possessed of a devil, who made 
 him so skilful in writing and disputation, that his opponents could not 
 prevail over him. Luther wore a ring on his finger, in which, it was 
 believed, the supposed devil sat. A person does not know whether 
 most to be astonished at their ignorance in believing that the devil could 
 yet possess any one, or at their malice. But inasmuch as many did 
 however not believe these slanders, Eck, as well from religious hatred, 
 as from a learned jealousy, tried another method by which entirely to 
 put down Luther, because the first had not the desired effect. He went 
 to Rome, and succeeded in persuading the pope to issue a very severe 
 decree against Luther. Many theses from his writings were introduced 
 into this bull, (as the papal edicts are called,) and condemned for being 
 heretical ; and besides, every one was forbidden to read Luther's writ- 
 ings ; and he was ordered within sixty days to recant all he had written, 
 and tauglit, which, if he omitted to do, he and his adherents were to be 
 put to the ban, that is, not only excommunicated from the Christian 
 church, but also subjected to the dangers of outlawry, when any one 
 who should find them might, with impunity, murder them. In this 
 manner had the Catholics for a long time already treated those teachers 
 of the truth, of whom they intended to rid themselves. By virtue of 
 this bull, all the magistrates were empowered to cause Luther to be a'- 
 6 d2 
 
42 LIFE OF MARTIN LUTHER. [cHAP. VII. 
 
 rested, and to send him to Rome to receive his punishment. Eck now 
 triumphantly returned to Germany, and believed he had already given 
 his enemy the last fatal blow. He procured this bull to be put up in 
 every place, to excite every one against Luther. But this proce- 
 dure had an opposite tendency. Every one viewed this edict as the 
 work of Eck's hatred and persecution against Luther, and many minds 
 were inclined to the side of innocence. In electoral Saxony, this bull 
 was forbidden to be put up, and in many other places it met with but 
 little approbation. Charles Von Miltitz blamed this violent step so much 
 the more, as he now saw his own intention to have the matter amicably 
 settled defeated. Luther, however, remained undaunted. " These 
 wretched men," he said, " rave against me, and seek to take my life, 
 but Christ lives and reigns. Let him see to what they do." When 
 his enemies treated him so severely, and were governed by neither jus- 
 tice nor propriety in their conduct towards him, could he be blamed for 
 resorting to all such means as were indispensably necessary for his secu- 
 rity, and the preservation of his life ? Was he not obliged to oppose 
 such a violent and tyrannical power, from which he had no justice to 
 expect 1 Was he not obliged to abide by those truths which he and 
 many others considered very useful and salutary? And Luther actually 
 did so. He supposed it ta be his duty no longer to spare the pope. 
 He published against him many writings, in which he called him the 
 Antichrist, (the enemy of Jesus Christ,) who took under his protection, 
 errors, crimes, and superstition, and who opposed and was hostile to 
 Christianity. Nor did the pope, o» his side, leave any means untried 
 to put down Luther. He used his utmost influence with the Elector 
 of Saxony and the Emperor Charles, not only to cause the writings 
 of Luther to be burned, but also to have him delivered up at Rome. 
 Nor did he neglect the use of base and small means to accomplish his 
 ends. He offered to one of the most learned men of that time, many 
 offices and great emoluments, if he would resolve to write against Lu- 
 ther. But this man is said to have replied to the pope : " That one 
 single leaf of Luther's writings gave him more instruction than all for- 
 mer Avisdom." An attempt was even made to bribe Luther with money. 
 It is related that two thousand guilders were promised secretly to 
 be paid to him ; and in add'ili«n to this, great offices and titles of honour 
 would be conferred on him, i-f he would promise to be silent. But that 
 the emissaries who had been commissioned to make these overtures to 
 him, had been obliged to depart from him with this confession : " The 
 German brute disregartis both money and dignities." Whether this 
 report be true or false, so much is certain, that it does not contradict 
 probability, when we reflect that the means by which ordinary persons 
 have so often been gained over would not have been neglected. And 
 now let any one place himself in Luther's situation. On the one hand, 
 constant inquietude, persecution, danger, and death, if lie should conti- 
 nue to preach the truth ; and on the other, money, ease, honour, and 
 tranquillity, if he M'ould discontinue. Which of these opposite situa- 
 tions would many a one have chosen ? Perhaps, and we may say, cer- 
 tamly, yes, certainly, many would without hesitation have declared in 
 iavour of the latter. But not so did our Luther. God and the trutl 
 
CHAP. VII.] LIFE OF MARTIN LUTHER. 43 
 
 were to him of more value than all other considerations. To free his 
 fellow-creatures from their errors, from their subjection and thraldom 
 to the pope, to this end he felt that«he was called by God — this he con- 
 sidered to be his most sacred duty. 
 
 But let us return to our history. When it was perceived that no 
 means were available to bring him over, it was believed that Luther's 
 undertaking- could be stopped and defeated by burning his writings at 
 Colen and other places, for it was not without reason that his enemies 
 feared that the perusal of his writings might draw many people to his 
 side. Luther did the same, less, perhaps, from the motive of retalia- 
 tion, than from that of showing that he now at once intended by force 
 to separate and tid himself from tlie pope and all his edicts. Being ac- 
 companied by a great number of students and some teachers at the uni- 
 versity, he, in solemn procession, moved through the gate called the 
 Elsterthor, at Wittenberg, and ordered the procession to form itself into 
 a circle on an open place before that gate, raised a small pile of wood, 
 and laid on it the whole collection of papal decrees, and also the bull 
 lately issued against him, and burned the whole, while he delivered an 
 impressive address to th« assembly. This was a solemn declaration, 
 that he now rejected the authority of the pope, and renounced all obe- 
 dience to him. There have been frequent disputes respecting the pro- 
 priety of this transaction. Not only have the enemies of Luther ac- 
 cused him of having, by this deed, transgressed the limits of his duty 
 as a subject to the pope, who was his sovereign, but even his friends 
 have also frequently found it difficult to justiiy this step. However 
 little I feel disposed to defend each single act of our Luther,^for as 
 great as he was, still he remained a man ; — yet this undertaking was, in 
 some degree, a necessary defence against the previous outrage, of a si- 
 milar nature, committed by his enemies, and perhaps the only means of 
 counteracting the popish persecutions against him. 
 
 The noise which his writings had made, now reached every place. 
 The prohibition against the reading of them had the very opposite effect, 
 as is always the consequence in similar cases. Every one read and 
 Studied them. All Germany learned from them how unjustifiable the 
 power of the pope was; how many errors the doctrines of the Romish 
 church contained, and how very necessary a universal change and revolu- 
 tion was in religious opinions. Some hundreds of noblemen in Franconia 
 and Suabia offered their protection to Luther, when it appeared as if the 
 Elector of Saxony, irritated by the late transactions of Luther, would no 
 longer espouse his cause. All this inspired Luther with new courage, 
 and gave him new strength, insomuch that he could now bid defiance to 
 all dangers. It really appeared as if he became more intrepid in pro- 
 portion as the storm threatened from all sides to burst forth upon him. 
 Persecutions which would have deterred ordinary spirits from the ac- 
 complishment of their ends, had no other effect on him than to make 
 him the more unyielding, and inclined to redouble his zeal. Luther 
 himself relates, that at a certain time, as he was returning to his cloister, 
 from the university, where he had been reading his lectures, a traveller 
 approached, and asked him " How he could be so bold as to accost 
 every person in so friendly a manner, and give him his hand. That 
 
 ^'^* 
 
44 LIFE OF MARTIN LUTHER. [chap. VIII. 
 
 some one might have a weapon with him, and murder him." Luther 
 replied, "How could any one escape who should commit such an act? 
 He would put his own life in jeopardy, and have to die lor it." "If I 
 should murder you," continued the stranger, "and should even myself 
 perish for the deed, the pope would make me a saint, and you a heretic, 
 whom he would deliver over to the devil." Hereupon the 'stranger left 
 the city. It is also related that a foreigner had been found in his kitchen, 
 who had a small pistol concealed in his sleeve, and who asked Luther 
 in front of the cloister, "why he walked alone." "I am in the hands 
 of God," Luther replied to him, "he is my shield and protection, v/hat 
 can man do to me?" Whereupon the assassin turned pale, and trem- 
 blingly passed through the gate of the city. At that time Luther was 
 also apprehensive that he would be poisoned, so exceedingly did his 
 enemies hate his life. He at least received warnings from many places 
 to be on his guard. He received written information from Breslaw, that 
 two thousand ducats had been ofl'ered to a certain physician if he would 
 try his skill upon Luther. There likewise often came suspicious per- 
 sons to him, whom he however avoided as much as possible. He 
 relates that when he once sat at table in a certain person's house, after 
 having eaten a little, he was seized with violent vomiting, and thrown 
 into a profuse perspiration, which, however, had not been followed by 
 any further bad consequences. And although some of these rumours 
 may have been unfounded, yet the dubious situation in which he was 
 then placed, not. knowing on whose friendship he could depend, as well 
 as the hatred and bitter resentment of his enemies, at least render it 
 probable that such suspicions were not ill-founded. 
 
 CHAPTER VHI. 
 
 LUTHER APPEARS AT WORMS IN THE YEAR 1521. 
 
 The pope, wno saw his power and authority so violently attacked, 
 now perceived no other means of extricating himself from his difficul- 
 ties, than to entreat the emperor, Charles the V., in a more pressing 
 manner than ever before, to have the punishment denounced by the ban 
 inflicted on Luther and his adherents. The emperor, an intelligent and 
 politic prince, found himself reduced to a serious dilemma by this requi- 
 sition. On the one hand he did not wish to displease the pope, with 
 whom he stood in such relations as to need his favour. And if he should 
 on this occasion not oblige him, he was certain of losing his friendship. 
 On the otlier hand, without the assumption that his love of justice with- 
 held him from yielding to the desire of the pope, his own interest dic- 
 tated measures which were in opposition to those of the pope. H^ but 
 too clearly saw how absolutely necessary it was to limit the arrogant 
 pretensions and claims, the plunderings and violent proceedings of the 
 papal court. And to this may be added, that he had become emperor 
 through the assistance of the Elector of Saxony, the friend of Luther, 
 to whom on that account he owed gratitude. If he should carry into 
 
CHAP. VIII.] LIFE OF MARTIN LUTHER. 45 
 
 execution the papal decree, he had to fear that the elector, who in some 
 measure protected Luther, would thereby become offended. After 
 weighing all these considerations, he did not think it prudent to break 
 friendship with either party, and summoned Luther to appear before the 
 diet at Worms, (which, as it happened, was held in the year 1521,) to 
 take his trial. But by adopting this alternative, he satisfied neither 
 party. The pope, who did not wish an investigation to be first made, 
 but wanted the punishment to be immediately inflicted, was displeased 
 by this measure. And the elector, as he believed he foresaw jiothing 
 with greater certainty, than that the journey and the vindication would 
 cost Luther his head, at first refused to accept of the proposal. At 
 length, however, both parties assented to it, after a safe conduct for his 
 journey had been provided for Luther. Luther himself seemed to be 
 animated with the greatest courage. Among other things he wrote to 
 the elector as follows: "I will when I am cited, if it shall be in my 
 power, rather procure myself to be carried there sick, if I shall not be 
 able to go there in good health. For if the emperor calls me thither, 
 there is no doubt but I am called by God. If they intend to conduct 
 the business in a violent manner, it must be intrusted to God. He who 
 preserved the three men in the fiery furnace, still lives and reigns. But 
 if he will not save me, there is only a mere trifle at stake, my head. 
 For in this affair, danger or safety ought not to be regarded, and it is 
 our duty rather to take heed that we may not desert the gospel which 
 we have once adopted, nor leave it exposed to the derision of those 
 ungodly men, but courageously shed our blood in its defence." And 
 on another occasion he writes to one of his friends: "Do not imagine 
 that I shall recant in the least degree. But I will reply to the emperor. 
 If it were intended that I should appear before him for the mere purpose 
 of making a recantation, I would not go ; for I could as well here recant, 
 if that were the only object. But if he calls me before him to take my 
 life, and by reason of my answer shall consider me as an enemy of the 
 empire, I shall offer to go to the diet. For by the grace of Christ, I 
 shall not flee, nor leave his word in danger." With these sentiments, 
 Luther commenced his journey to Worms, on the 4th of April, 1521. 
 An imperial herald, and several learned men accompanied him in his 
 journey. When on the way, he saw the papal decree of his excommu- 
 nication, and the ban which had been issued against him, put up in some 
 of the cities through which he passed, the imperial herald asked him, 
 "Will you proceed, doctor?" "Yes," he answered, "notwithstanding 
 their having put me to the ban." When he arrived at a city, the people 
 ran to meet him, to see the wonderful man who was so bold as to op- 
 pose the pope, and who was considered as a small divinity. He every 
 where received the assurance that he would fare like John Huss, who, 
 an hundred years before, had been burned at Costnitz, on account of his 
 attacks on popery. He was advised secretly to return, and not expose 
 himself to the fury of his enemies. However, this was his answer: 
 " Christ lives, and we will therefore enter Worms in defiance of all the 
 gates of hell, and of those spirits who reign in the air. And if they 
 were to kindle a fire, whose flames between Wittenberg and Worms 
 reached up to heaven, yet will I, because I have beer, called, nnake my 
 
46 LTFE OF MARTIN LUTHER. [cHAP. VIII. 
 
 appearance, and put myself between the teeth of my enemies, acknow- 
 ledge Christ, and as to the rest, leave it to his care and direction." 
 When he had nearly reached Worms, his friends, aware of the liatred 
 and bitterness of his enen\ies, advised him by letter not to go to that 
 place. "No," he cried, "and if there were as many devils in Worms 
 as there are tiles on the roofs of the houses, yet would I enter that city." 
 An exclamation which could only be made by a man whose heart and 
 confidence were placed on God. Luther had hardly arrived at Worms, 
 when lie was cited to appear before the diet on the following day, at four 
 o'clock in the afternoon. He first strengthened himself with a i'ervent 
 prayer, which elevated his heart, and which he sent to his God, and 
 then concluding with the following words, went to the diet: "O God! 
 thou art not dead J thou livest! But 1 will go and die! Righteous is 
 the cause, and thine it is. This is resolved on, in thy name !" 
 
 The concourse of people was on this occasion so great that it was 
 found necessary to lead him through secret passages to the town-hall, 
 where the diet was assembled. Every one wanted to see Luther, and 
 it was with difficulty that the military guard which stood without, could 
 prevent the people from forcibly entering the town-hall. As he was 
 going into it, a knight patted him on the shoulder, and said, '" Little 
 monk, little monk, you are now going to undertake something greater 
 than I and others of my rank have ever done, even in our hottest military 
 engagements. If your opinions are correct, and you feel an assurance 
 that they are, then go on in the name of God, and be of good cheer, God 
 will not forsake you." Some of the members of the diet, who were on 
 ■his side, also encouraged him, with this passage of scripture : " When 
 they deliver you up, take no thought, how or what ye shall speak." 
 Mat. X. 19. Such expressions must surely have had a peculiar tendency 
 •to strengthen his resolution. In the diet these two questions were put 
 to him : 1. Whether he would acknowledge himself to be the author of 
 all the books which had been printed in his name ? 2. Whether he would 
 revoke them, or not? To the first question his advocate answered: 
 " That he wished the tides of the books to be named." When this 
 was done, Luther freely acknowledged them to be his. But with 
 regard to the second question he requested time for consideration till the 
 following day. On his return from the hall were the diet was assembled, 
 many princes who were convinced of the truth of his positions, exhorted 
 him by no means to be disheartened, and, as they expressed themselves, 
 not to be afraid of those who kill the body ; but are not able to destroy 
 the soul. On the following day he again appeared before the diet, and 
 in a speech of two hours' length, made a declaration to this efl'ect : that 
 his books were of different and distinct kinds. In some of them he had 
 merely treated of religion, and these he could not recant. In others he 
 had attacked the false doctrines of the Romish church. And these also 
 he could not resolve to recall. And in others he had too severely at- 
 tacked private persons. And if in the latter he had done them injustice, 
 he had only attempted to maintain the justice of his cause. With this 
 answer the diet was not satisfied. They demanded of him to speak 
 explicitly, and answer yes or no to the question whether he would recant 
 his books or not. Hereupon Luther replied in a truly exalted manner. 
 
CHAP. IX.] LIFE OF MARTIN LUTHER. 47 
 
 " Except I can be convinced by clear and conclusive reasoning, or by 
 proofs taken from the Holy Scriptures, I neither can nor will recant, 
 because it is neither safe nor advisable to do any thing which is against 
 my conscience. Here I stand. I cannot do otherwise, so help me 
 God! Amen." All who were present, and particularly the emperor, 
 admired the intrepidity with which he uttered these words. And whea 
 after this question had been repeatedly put to him, he still gave tlve same 
 answer, he was dismissed from the assembly under a strong escort. 
 Some of the members of the diet indeed afterwards took pains to change 
 his resolve, but this too did not succeed. The emperor finally came to 
 this decision : " That since Luther would not recede a single inch 
 from his errors, he would pursue him and his adherents with the btn 
 and act of outlawry, of the empire ; yet he would not break the promise 
 he had made to him, of a safe-conduct, but cause him to be safely con- 
 veyed back to the place from whence he had come. It was indeed 
 attempted to persuade the emperor to refuse to Luther the safe-conduct 
 for this singular reason : " that he was under no obligations to keep his 
 promise to a heretic." However, to this the emperor replied : " What 
 a person promises he ought to keep. And even if the whole world 
 should lie, yet ought not an emperor to lie." Luther, therefore, on the 
 26th of April, 1521, departed from Worms, under a strong escort, after 
 having received from princes and other persons of high distinction, 
 extraordinary proofs of good will and favour. Princes of the highest 
 rank visited him at his lodgings. The Elector of Treves had even in- 
 vited him to his table, where however the extraordinary circumstance 
 took place, that at the very moment when Luther was putting the wirie 
 glass to his lips it burst. Conjectures of every kind, especially that 
 of the possibility of poison having been introduced into the glass, gained 
 possession of the minds of all who were present in the moment of sur- 
 prise. But Luther with much composure of mind put down the glass, 
 and said " the liquor was not bestowed on me : the bursting of the glass 
 was perhaps occasioned by the sudden transition from coldness to warmth 
 produced in the glass by the wine," 
 
 CHAPTER IX. 
 
 Luther's abode at the castle of wartburg. 
 
 On his journey home, Luther no less enjoyed the love and confidence 
 of all who saw him. He every where met with a friendly reception, 
 and it was plainly to be seen that the one half of Germany was already 
 inclining to his side. While on his way home, he was visiting those 
 parts of the country which belong to Eisenach, his native district, and 
 just as he was entering the forest of Thuringia, he was attacked by two 
 knights dressed in disguise, when Luther's brother, who was with him 
 in the wagon, was so terrified at the sight of two rapidly approaching 
 horsemen, that he threw himself out of the wagon, and without showing 
 any concern for his brother's fate, with all possible haste betook himself 
 
48 LIFE OF MARTIN LUTHER. [cHAP. IX. 
 
 to flight, wnile the horsemen pulled Luther out of the wagon, dressed 
 him in the habiliments of a knight, placed him on a horse, and hastened 
 away with him. Both unexpected and frightful was this occurrence. 
 At least those who had accompanied Luther in the wagon were thereby 
 thrown into such consternation, that they lost all their presence of mind 
 to pursue the horsemen. In the mean time the men who had thus 
 captured Luther, for a long while led him to and fro in the forest till the 
 approach of night, when they took the road leading to the castle of 
 Wartburg, near Eisenach, were they arrived at midnight. Here they 
 delivered up their prisoner, and gave the strictest orders to the super- 
 intendant of the castle to treat this stranger well. However this whole 
 affair was the work of the Elector of Saxony, who wished to put Luther, 
 who had been previously prepared for the incident, into a place of 
 security, and to prevent any further bold steps to which he might be 
 impelled by the warmth of iiis natural temper. And this was the only 
 method tq save his life, for he was not only put to the ban by the pope, 
 but was also proscribed by a resolution of the diet. And whoever was 
 declared an outlaw by the states of the empire, him every one was pri- 
 vileged to abuse, and even to kill with impunity. The elector himself 
 found it necessary to keep Luther's retreat to the castle a profound 
 secret, so that except a few of his counsellors, no one knew it. At the 
 castle he was known only by the name of Sir George. Not only at 
 the diet, but in all other places, it was believed that Luther had actually 
 been taken prisoner, and perhaps was killed. And the.more his enemies 
 vainly enjoyed the pleasure derived from the supposition of his death, 
 the more his friends lamented his loss. But when suspicions were 
 entertained that he was still living, every effort was made at Rome, not 
 only to discover the place of his retreat, but they even burned his books, 
 together with himself, in effigy. " I care not," said Luther, when he 
 heard this circumstance, " if they burn me and all my books ; the people 
 f are now in possession of the Holy Scriptures, These alone will open 
 their eyes." It was believed that the emperor himself was privy to the 
 capture of Luther, and that he had even assisted in concerting that scheme. 
 And this is by no means improbable. For although this prince, to please 
 the pope, assented to the act of outlawry, yet he never insisted on it, 
 that this decree should be carried into execution. He rather contributed 
 his share to the diminution of the pope's authority, and to the abridg- 
 ment of his power, and was pleased to see that Luther commenced this 
 work. 
 
 In the mean time Luther was not idle at the fortress. He improved 
 \ his knowledge of the Hebrew and Greek languages, and what is one of 
 his most meritorious deeds, he there commenced his translation of the 
 New Testament. Had Luther at that time done nothing more than by 
 this translation put the Bible into the hands of the common people, this 
 alone would have constituted one of the greatest and most praiseworthy 
 men. In order to form an accurate estimate of this merit, it is neces- 
 sary to take a retrospective view of those times. Even the learned 
 themselves, at that period, knew but little of the Bible, and the common 
 people were almost totally unacquainted with the Scriptures. There 
 were, indeed, occasionally a few of the historical facts recorded in them 
 
CHAP. X.J LIFE OF MARTIN LUTHER. 49 
 
 related to the people, and some badly executed and indecent paintings, 
 descriptive of those facts, hung up in the monasteries. And this was 
 all the knowledge they possessed of the Bible. The first care of Lu- 
 ther, therefore, was to see that Bibles were distributed among the peo- 
 ple, that they might see the truth of his doctrines, and regulate their 
 lives according to the precepts contained in the Bible. And besides 
 this, he wrote many sermons, and attacked many abuses of religion, for 
 instance, auricular confessions and monastic vows. Auricular con- 
 fession consisted m this : Every one was obliged to mention to his 
 confessor each and every gross sin, if he wished to receive pardon for 
 it. But this practice not only had no foundation in the Holy Scriptures, 
 but also occasioned many unpleasant feelings. And, according to the 
 monastic vow, many young people of both sexes, by an oath bound 
 themselves during their lives, to live abstracted from the world, to spend 
 their whole time in praying and singing, and to remain in a state of celi- 
 bacy. Those who devoted themselves to such a life were the monks 
 and nuns, of whom there was at that time so great a number. Their 
 manner of life was contrary both to the design of the Creator, who 
 formed us for industry and for the doing of good, and exceedingly bur- 
 densome to the rest of mankind, Avho were obliged to feed and support 
 those idle persons. Luther saw this evil and publicly denounced it. 
 He also in other respects, by written counsels, promoted the progress 
 of the Reformation, for which due preparation had already been made in 
 many places. 
 
 CHAPTER X. 
 
 LUTHER GOES TO WITTENBERG AND BY HIS INFLUENCE QUIETS SOME DIS- 
 TURBANCES. 
 
 Luther had now been upwards of three-quarters of a year at Wart- 
 burg, when at Wittenberg, and in places adjacent thereto, some disturb- 
 ances arose which required his presence. For some time already, he 
 had wished to leave the still retirement of his present abode, because it 
 was more agreeable to his inclination publicly to instruct and teach, and 
 to be useful to the people. His sedentary life at the castle had likewise 
 actually occasioned him some sickness. He sometimes, indeed, was 
 brought into the open and fresh air, being accompanied by some noble- 
 men, and was dressed in a horseman's habit, that no one might know 
 him. However, this was not sufficient for the preservation of his health. 
 He therefore availed himself of the first opportunity to leave this place, 
 when at Wittenburg certain dissensions had arisen, which he only was 
 able to quiet. The Augustinian friars had at that place reformed many 
 abuses, and among others, the silent masses, and the taking of only one 
 part of the sacrament at the Lord's supper ; for the Roman Catholics 
 only eat the bread in receiving the Lord's supper, and the priest drinks 
 i\iQ wine in the name of the whole congregation, which, notwithstand 
 7 G 
 
50 LIFE OF MARTIN LUTHER. [cHAP. X. 
 
 ing, is contrary to the command of Christ. However, some were not 
 satisfied with this change, but went farther, and wished at once to abo-' 
 lish all papal customs. Being accompanied by a great number of stu- 
 dents as well as others, they entered the palace chapel at Wittenberg, 
 destroyed the images of the saints, and pulled down the altars which 
 were in that church, and drove out the clergymen who were perform- 
 ing the religious ceremonies. Besides other restless and enthusiastic 
 persons who had come to Wittenberg, the ringleader of them was es- 
 pecially one Carlstadt, a man otJierwise good, but of a warm and hasty 
 temper. This occurrence produced a great ferment, so that the congre- 
 gation wrote to Luther, and begged him for his advice in this matter, 
 and, if possible,, to come himself. And this he also did, contrary, in- 
 deed, to the wishes of the elector, who believed him still to be in great 
 danger. It was suthcient for him to know that he was needed at Wit- 
 tenberg, and. thought if he should longer delay going there, all he had 
 hitherto done in the cause of religion would be in vain. And he judged 
 very correctly, that it was not prudent to commence the work of re- 
 formation by the abrogation of external ceremonies and customs. He 
 thought it better iathe first place, to enlighten the understanding of the 
 people ; then they would themselves perceive how unnecessary and 
 perniciouj, certain established ceremonies were. W^ith these sentiments 
 he arrived at Wittenberg, on the 1st of March, 1522, and, by preaching 
 a few sermons, restored order and quietness. To such a height had 
 Luther's authority at that time already risen. The enthusiasts, among 
 whom Nicholas Storch, and especially the celebrated Thomas Muentzer, 
 peculiarly distinguished themselves, were obliged, after Luther had in 
 vain endeavoured to convince them of the falsity of their pretended re- 
 velations, to leave the city, as disturbers of the peace and movers of 
 commotions injurious to the order of society; the restless Carlstadt, on 
 the contrary, was, by proper representations, partly quieted, and partly 
 indulged in cases wherein his extravagant opinions were less detrimental, 
 at the same time, however, giving him a prudent check. This was a 
 moderation which the more redounds to the honour of Luther, the less 
 it is on other occasions to be met with in fiery and rash tempers, and the 
 more he has usually been accused of a contrary disposition. The re- 
 mainder of the year 1522 he spent in the translation of the New Tes- 
 tament, which, on the 21st of September, in the same year, he finished. 
 It was now an easy thing for every one to compare the doctrines of 
 Luther with those of the Bible. And, in truth, the Reformation would 
 never have so happily progressed, if the German Bible had not been its 
 precursor, and contributed so much to its propagation. The whole 
 translation of the Bible was not published entire till the year 1534. 
 But besides this version of the Scriptures, he not only wrote many other 
 tracts, but also diligently taught and preached, so that he may justly 
 be numbered amongst the most industrious men that ever lived. He 
 was not well pleased wlien he received invitations from his friends, be- 
 cause it deprived him of so much of that time which he might have de- 
 voted to his labours. 
 
 As much as this industry was entitled to praise, so censurable mighi 
 il have appeared in him, if at that time he had begun to write in a some 
 
CHAP. X.J LIFE OF MARTIN LUTHER. 51 
 
 what harsh and severe manner against his opponents. It is not 
 absolutely necessary to be his friend, to do him the justice to say, that 
 he was as much provoked to it by his enemies, as impelled and ani- 
 mated by his zeal for the promotion of truth and good doctrines. If we 
 recollect the malignant persecutions which so often threatened his repu- 
 tation and even his life ; if we paint to ourselves the poignant feelings 
 of grief produced in the heart of Luther by that injustice which was 
 done both to him and to the cause of truth : and, finally, if we take a 
 retrospective view of the manners of those times, in which it was neces- 
 sary to speak in rough language in order to be understood, and when 
 milder manners were but little in vogue, we shall then find the violent 
 expressions in his writings pardonable, and be obliged to admire that 
 high degree of intrepidity for which he was distinguished, which, how- 
 ever, was the fruit of his confidence in God. But I do not know how 
 better to justify him than he does himself. Here follows his own con- 
 fession concerning the severity of his writings : — " I cannot deny that I 
 am more severe than I ought to be. But as they know the irritability 
 of my temper, they ought not to provoke me. How difficult it is to 
 moderate the pen, you may judge of yourselves: You will yourselves 
 never convert the sword into down, nor war into peace. And this is 
 the very reason why I feel so much reluctance to express myself publicly. 
 And the more difficult it is for me to hold a milder pen, the more am I 
 entangled and drawn into controversies ; yet for no other reason, than be- 
 cause I reprobate the abominable calumnies which they vent against me 
 and the word of God. And even if my natural warmth and sharp pen 
 did not excite me, still the great injustice they do to me, would enrage 
 a heart of stone ; how much more me, who do not hold a dull pen, and 
 who must, beyond all measure, suffer from these monsters. What do 
 you think of Christ? Did he not sharply inveigh against the Jews 
 when he called them an evil and adulterous generation ; a generation 
 of vipers ; hypocrites, and children of the wicked one? Though I 
 may transgress the rules of politeness, yet am I honest and upright with 
 them ; and think that herein I have an advantage over my enemies, who 
 write against me in the most artful and insidious manner." 
 
 During this year there was much related concerning the temptations 
 which Luther should have suffered from Satan. It is said, for instance, 
 that he had thrown his ink-stand at the devil, when he tried to interrupt 
 Luther in his studies. It is unnecessary in our times to say a single 
 word concerning this affair. These things are only here mentioned for 
 the purpose of contradicting them, if the reader should have happened 
 to hear of them. Every one knows that in those times mankind were 
 fond of indulging themselves in the relation of such stories and.-fables; 
 when, besides, it was not unfrequently the case, that men believed cer- 
 tain persons were in cfose alliance with the devil. Even pious, and, in 
 other respects, good people, did not hesitate to attribute to Satan the 
 bad thoughts which arose in their minds. Happy it is for us, that we, 
 for the most part, have shaken off such superstition. But let us return 
 to our Luther. 
 
 In the years 1522 and '23, he received encouragement from all quar- 
 ters to proceed in the work he had commenced. Many cities and 
 
52 LIFE OF MARTIN LUTHER. [cHAP. xi. 
 
 cq^untries sent delegates to him for instruction and advice. People came 
 even from far distant countries, and desired to be taught by him. And 
 many cities declared in favour of his doctrines. In Wittenberg even, 
 he eradicated many abuses, and every where endeavoured to give to 
 public worship a better form and regulation. He particularly abolished 
 the pernicious and unnatural interdiction of the Catholic church, by 
 which a clergyman was forbidden to marry. The first minister of the 
 Gospel, who entered into the matrimonial state, was a preacher at Kam- 
 berg, near Wittenberg. But Avhat at that time gave Luther the greatest 
 trouble, was the conduct of the aforesaid Carlstadt, who, regardless of 
 all better instruction, again gave himself up to his fanaticism. And 
 though he did not at Wittenberg dare to undertake any more of his rash 
 and inconsiderate proceedings, yet he raised many disturbances in other 
 places. Admonition, entreaty, and warnings, to restrain and lead him 
 into the right way, were all in vain, until at length he was banished 
 from the country. 
 
 CHAPTER XI. 
 
 LUTHER OPPOSES THE REBELLIOUS PEASANTS. 
 
 But still greater anxiety of mind was caused to Luther by the cele- 
 brated war excited by the peasants, and which broke out in the year 
 1525. The foundation for this war had been laid in the year 1524, by 
 one Thomas Muentzer. This man had, under pretence of the evan- 
 gelical liberty preached by Luther, at Zwickau and Altstadt, excited 
 every species of discontent and insurrection against the government, and 
 thereby already incurred Luther's displeasure. He now wished to go 
 to Muehlhausen, and there occasion similar troubles, which unfortu- 
 nately he efi'ected. Many peasants in Alsace, Suabia, Franconia, and 
 Thuringia formed a conspiracy, stormed the convents, burned and 
 demolished the castles of many noblemen, and renounced all further 
 obedience to their lords and magistrates. They refused to pay any 
 more public rates, and wanted to wrest the estates from the landholders, 
 and convert tliem to their own use. It is very true that the peasantry 
 were then more oppressed than at the present time. They were in 
 reality almost slaves, who by their utmost toil could barely sustain their 
 lives, and had liardlv any possessions. It was now that there arose in 
 them a wish to obtain some relief from the oppressions they sufiered. 
 To this *was added the circumstance, that many among them were in- 
 clined to the doctrines of Luther. He had in eome of his doctrines 
 urged the ri<rht of being freed from slavery to tlie pope, and of enjoying 
 the liberty of conscience. That to every one it ought to be allowed 
 according to his own opinion, to profess whatever religion he pleased, 
 and that no one ought to be persecuted and abused, because in religious 
 truths he entertained opinions and notions differing from those of others. 
 These his doctrines concerning freedom in religious opinions, those 
 people, who only directed their thoughts to worldly goods and advan- 
 
CHAP. XII.] LIFE OF MARTIN LUTHER. 53 
 
 tages, misconceived, and wished also to extend to their political rights, 
 and to the relation which subsists between the subject and the prince. 
 Their real object was to be free, to be free from taxes and feudal services. 
 To these evils was superadded the influence of some mad enthusiasts, 
 who led these people into still greater errors. Even Luther's name, 
 although his doctrines furnished no pretext for it, was used to justify 
 their conduct, inasmuch as they erroneously quoted his opinions. He, 
 into whose mind nothing of the kind had ever entered, and who had a 
 very diff*erent object in view in his doctrines touching liberty, was not a 
 little astonished when he heard of these transactions. The first thing 
 he now did was, by a written declaration, publicly to censure the con- 
 duct of these intemperate enthusiasts. And when he found that this 
 measure was of no avail, he not only admonished the princes to exert 
 their utmost endeavours to quell these disturbances, but himself under- 
 took a journey to Thuringia, because he believed that he would he able 
 to eff'ect more by his presence than by his writings. So little didLuther 
 justify insurrection against the lawful authority. And tranquillity was 
 actually soon restored. Some of the princes marched with several 
 thousand men against such a combined mass of insurgents, which had 
 increased to the number of eight thousand men, but who were unpro- 
 vided with arms and other means of defence. Peace was offered to 
 them on condition of their delivering up their ringleaders, and returning 
 to their homes. This ofler they would have embraced had not Muent- 
 zer, who has already been mentioned, dissuaded them from it. And to 
 this end he took advantage of their superstition, and induced them to 
 believe that the rainbow which happened to make its appearance in the 
 sky at that very time, was a sure token that they would be victorious. 
 They therefore risked an attack, in which, instead of their making the 
 least defence, they sang the following hymn, " Come, Holy Ghost," 
 &c., in the hope that heaven alone would protect them. Thus are 
 wretched, ignorant people often led astray by their deceivers, who usu- 
 ally seek to profit by the superstition of the people. The multitude 
 was dispersed, Muentzer was taken and beheaded, and thus an end put 
 to the rebellion. 
 
 CHAPTER Xn. 
 
 LUTHER PUBLICLY INTRODUCES THE EVANGELICAL RELIGION INTO SAXONY. 
 
 Whilst these transactions took place, Frederick the Wise, Elector 
 of Saxony, died at the castle of Lochau, now called Annaburg, near 
 Wittenberg, on the 3d of May, 1525. His death produced great 
 changes. Although he was the friend of Luther, and not averse to his 
 religious doctrines, yet he at least outwardly continued to be devoted to 
 the Roman Catholic religion, and would by no means permit any changes 
 to be made in it by violence. But entirely different were the thoughts 
 of his brother, John the Steadfast, who succeeded him in the govern- 
 ment. This prince proceeded more rashly, and publicly approved of 
 
54 LIFE OF MARTIN LUTHER. [CHAl .»II. 
 
 the religioua tenets of Luther. In short, nothing more remained to be 
 done, than that the doctrines in whose favour the minds of all were 
 already disposed, should receive the additional sanction of becoming 
 publicly established. And this event now look place. The form of 
 public worship was improved, the many useless ceremonies disconti- 
 nued, and the bishops were divested of all that authority which they had 
 hitherto so exceedingly abused. Among other things, the ridiculous 
 practice was set aside of reading Latin prayers in the churches, from the 
 reading of which the common people neither do nor can receive any re- 
 ligious impressions ; and, instead of the Latin, German prayers were 
 introduced, which latter were more intelligible to them. Luther now ap- 
 pointed none but evangelical ministers, the first of whom was named 
 George Roerer. He, for his own part, now laid aside his monk's habit, 
 and exchanged it for a minister's garb. 
 
 At this time he did another act which at once terminated his monastic 
 life ; he entered into the matrimonial state. This was a step which ex- 
 cited much attention. He had before already encouraged many former 
 monks and preachers to marry, but never till now had any thoughts of 
 doing it himself. When the elector and many others advised him to do 
 the same, he replied : " Very well, I am prepared to pave the way by 
 my own example." But what gave occasion for his marrying, was more 
 particularly this : Li the year 1523 already, he had an opportunity of 
 becoming acquainted with a young lady of noble extraction, named Ca- 
 tharine Von Bore. This young lady had been a nun in the nunnery 
 Jiear Grimma, and had fled from it, together with eight other young 
 women of noble birth. As well disgust at the monastic life, as more 
 correct notions of things propagated by Luther, may have led them to 
 take this step. They went to Wittenberg, where they were supported 
 at the expense of the elector. Catharine Von Bore was of a religious 
 turn of mind, and often consulted Luther concerning virtue and the fear 
 of God. Luther advised her to marry, and for this purpose in vain pro- 
 posed to her two persons between whom to choose a husband for her- 
 self. As his father and others now pressed him to marry, because his 
 example would operate on others, as he had himself recommended 
 and enjoined the married state, and was obliged to hear censures 
 on account of his celibacy ; and finally, as this young woman united 
 in herself personal eharms and virtues, to which he was not indifferent, 
 he, in the month of June, in the year 1525, resolved to become her 
 husband. He really considered it to be his duty to show the injustice 
 of monastic vows, and, in this respect, to lead the way, and no fear of 
 opinions of the world could prevent him. However none of his other 
 actions has been so much censured and calumniated as this. The Roman 
 Catholics accused him of incontinency, lustfulness, and of base views. 
 But when it is considered that Luther was then already a man of forty-two 
 years of age ; that he had never expressed a wish to break his monastic 
 vow of continence, and that the rest of his innocent and laborious course 
 of life affords no cause for such a suspicion, all these accusations fall 
 to the ground. He was, indeed, at first uneasy for having taken this 
 step in the midst of so many more important concerns. His uneasiness 
 was, however, soon removed, as this marriage not only turned out to 
 
CHAP. XII.] LIFE OF MARTIN LUTHER. 55 
 
 make him very happy and contented, but also did not hinder him in his 
 avocations and labours. For he remained indefatigable in giving both 
 oral and written instructions. A new proof of his unintermilted activity 
 was, that in the year 1527, he advised the Elector of Saxony to order 
 the schools and churches in his dominions to be visited. This was ab- 
 solutely necessary for the restoration of order. In them there was no 
 superintendence, nor were they under any determinate rules. Luther 
 himself, accompanied by some of the counsellors of the elector, travelled 
 through the whole of the electoral circle, and a part of Meissen. Wher- 
 ever they came, they endeavoured to draw tlie attention of the people to 
 the goodness of God, which had now been sliown to them by the Refor- 
 mation. If they met with any who still continued to adhere to Catholic 
 ceremonies and opinions, they enjoined it on them as a duty, to reflect 
 on the matter, to discard their old opinions and customs, and willingly 
 to follow the new light which they had received. Their object was to 
 come to die assistance of the ignorant by kind admonition and advice. 
 They made it their particular business to inquire into the capacities and 
 moral qualifications and conduct of the preachers. Those who were 
 incapable of usefully discharging the duties of their stations, and were 
 at the same time too old to gain a living by other employments, were, 
 during their lives, provided with a maintenance ; but their places were 
 supplied with others, who were more capable and better men. And 
 besides, there were more teachers appointed, and a greater number of 
 schools established, and the revenues arising from the sequestered mo- 
 nasteries were appropriated to their salaries. He found the ignorance 
 of both the common people and of the preachers, astonishingly great. 
 Being moved by this circumstance, he resolved to write both his cate- 
 chisms; which, in a brief and comprehensive manner, contained the 
 chief doctrines of religion. This was truly for those times a perform- 
 ance of great merit, for which we cannot sufficiently thank him. For 
 even if there are now books to be had which may more advantageously 
 and with greater ease be used in giving religious instruction to youth, 
 yet were his labours at that time sufficient to answer the purpose. A 
 better knowledge of religion was thereby spread abroad, love to the Re- 
 formation was in a greater degree cherished and strengthened, and uncom- 
 mon advantages procured. Still, it was not his intention when he com- 
 posed his catechism, that it should, during all succeeding centuries, 
 remain the constant book of instruction for youth in cities and villages. But 
 on the contrary, he said: " Those who come after me may do it better." 
 If others should, therefore, now begin to write more intelligible and 
 complete religious books for the instruction of youth, such works ought 
 to be thankfully accepted. 
 
56 LIFE OF MARTIN LUTHER. [CHAP. XIII. 
 
 CHAPTER XIII. 
 
 Luther's journey to marburg and coburg. 
 
 While Luther was in Saxony spreading greater light and knowledge, 
 and undertook, to effect changes in the ecclesiastical constitutions, an- 
 other respectable and meritorious man, in Switzerland, exerted himself 
 to accomplish an object which was nearly similar to that which engaged 
 the attention of Luther. The name of that man was Ulrich Zwingle, 
 who was in some measure the author of the reformed churches. He, 
 like Luther, was zealously employed in effecting the abolition of many 
 abuses in the Romish church. As gratifying as it must be to the friend 
 of man to observe how he, in almost every respect, coincided in opinion 
 with Luther, so much the more painful must it be to him, that two men, 
 whose exertions tended to the accomplishment of the same purpose, should 
 be divided by one single opinion, namely, the doctrine respecting the sacra- 
 ment of the Lord's supper. Luther himself exceedingly lamented this 
 circumstance, but yet would not deviate from that, which, according to 
 his honest convictions, he deemed to be true. And his opponent was 
 equally tenacious of his own opinion. This difference, the excellent 
 Landgrave of Hesse Cassel, Philip the Magnanimous, endeavoured to 
 compose. This was a prince who had with the same lively zeal declared 
 himself in favour of the innovations in the ecclesiastical constitution, with 
 which he was animated in the cause of religion and virtue. His wisdom 
 thought it had discovered a method by which Luther and Zwingle might 
 become united. He appointed that they should in the year 1529 have an 
 interview with each other at Magdeburg, and converse on their opinions. 
 This meeting took place. Luther and Zwingle disputed long on those points 
 respecting which they differed, but could not agree, as is usually the case 
 with people who entertain different opinions. However, as they thought 
 alike in all other things, they agreed so far, that they would always 
 treat each other in a friendly manner, and would unitedly defend their 
 doctrines against the Romish church. As little as this conference ac- 
 complished the object of the Landgrave of Hesse Cassel, yet it produced 
 tliis advantage : that all prevailing animosities between the two parties 
 ceased. Both these men, indeed, and their respective adherents, re- 
 mained disunited, and Reformed and Lutherans now became separate 
 and distinct parties. But this very circumstance, that these parties dif- 
 fered from each other in only a single doctrinal point, in the doctrine 
 concerning the Lord's supper, must have animated them with so much 
 the more love and friendship towards each other. Luther himself 
 thought so, and promised them the utmost love and friendship. His 
 journey to Marburg was, therefore, productive of some advantage; but 
 iar more important was his journey to Coburg, in the year 1530, 
 
 The emperor, Charles the V,, had been crowned in the beginning 
 of this very year, when tlie pope also sought to bring Imii over to his 
 interest, with the view of weakening and suppressing those new religious 
 parties. He advised the emperor to use forcible means, and with wea- 
 pons in his hands, to bring back again those stubborn Lutherans to the 
 
CHAP. XIII.] LIFE OF MARTIN LUTHER. 57 
 
 Romish church. The emperor, however, thought it more advisable to 
 appoint a diet, composed of all the states of Germauy, to be convened 
 at Augsburg. Here he wished to investigate the matter, and hear the 
 complaints of both sides. This was a new misfortune which impended 
 over Luther and his doctrines. It was to be feared that all his exertions 
 in the work of the Reformation might prove to have been made in vain. 
 The elector himself hesitated whether he should submit himself to the 
 diet, and asked Luther whether it was right to oppose the emperor by 
 force, touching the doctrines in dispute. However, Luther gave his 
 opinion positively against such a measure, because he did not Avish that 
 the introduction of the new religious truths should give occasion to war 
 and the streaming of blood. Among other things he wrote to the elec- 
 tor as follows : " I would rather die ten times than be conscious that our 
 gospel had been the cause of any bloodshed or butchering, which had 
 happened on our account, because we ought to be those who suffer, and 
 who, as the psalmist says in the forty-fourth Psalm, are given as sheep 
 appointed for slaughter, not to revenge or defend ourselves, but submit 
 to the wrath of God. But that your serene highness should have 
 reason to apprehend danger, is of no consequence. Our Lord Jesus 
 Christ is powerful enough; he can find ways and means to avert the 
 danger. He can confound the machinations of those impious princes. 
 Hitherto God has ever graciously helped your highness out of danger, 
 and inspired your highness with the true and dignified spirit of a prince. 
 Nor will he in future be less kind to us, if we only confide in him, and 
 supplicate his aid. We know it for a certainty, and have experienced 
 it from the evident assistance of God, that the cause which we espouse" 
 is not ours, but the cause of God. This indeed is our triumph and our 
 consolation. I therefore humbly pray and advise your serene highness 
 to be comforted and undaunted in such danger. We will effect more 
 by prayer and supplication to God, .than they with all their threats. 
 However, that we may keep our hands clean from blood, and the in- 
 fringement of the laws, if the emperor perseveres in his resolution, and 
 calls me and those who are engaged with me in the same cause, before 
 him, we will by the help of God make our appearance, and not involve 
 your serene highness in any danger. For it is not my desire that your 
 highness should defend either my own creed, or that of others, nor 
 ought it to be desired ; but every one ought to defend his own creed, 
 and not expose another to danger by his belief or disbelief, if things 
 once come to that pass, that our sovereign the emperor should intend to 
 use violent means against us." Do these declarations alone not render 
 Luther worthy of being beloved, even if he had not before already been 
 loved? Do they not at least do honour to the goodness of his heart? 
 In the mean while the advice of Luther had the good effect that the 
 elector did not resort to forcible means of opposition, but determined to 
 go to the diet. Hereupon he ordered Luther and the other divines at 
 Wittenberg to draw up in writing, the principal doctrines of religion, 
 whence arose the seventeen articles of Turgau, as they are called. He 
 took these along with him to Augsburg, and likewise some of the 
 divines. But Luther he left at Coburg, because Augsburg did not 
 appear to him to be sufficiently safe for so notorious and proscribed a 
 8 
 
58 LIFE OF MARTIN LUTHER. [CUAP. Xlll 
 
 person. The Catholic states of the empire were not a little astonished 
 when they saw the elector at Augsburg. They had not supposed that 
 he possessed the courage to risk an appearance at that place. But a 
 man possessed of the intrepidity and firmness which characterized the 
 elector, fears no danger. The elector had taken with liim a man who, 
 next to Luther, had the greatest merit in bringing about the Reforma- 
 tion. This was the celebrated Melancthon, Luthers colleague, and a 
 professor at Wittenberg, a man possessed of an excellent heart, and 
 of extensive learning. It has always been said that liUther's energy 
 and undaiintedness, and Melancthon's caution and moderation were 
 requisite to promote the Reformation. And this is not a mistaken 
 opinion. Melancthon's mildness moderated Luther's warmth, and 
 Luther's warmth gave vigour and resolution to Melajicthon's mildness. 
 The one stood in need of the other. To this excellent man, Melancthon, 
 was committed the task of drawing up the Confession of Augsburg, or 
 the Evangelical Confession of Faith, whieh bears this title, because at 
 Augsburg it was presented to the states of the empire. It contained a 
 brief confession of what the adherents of Luther believed in matters of 
 religion, and of that wherein they differed from the Romish church. 
 The reason why the penning of this Confession was not committed to 
 Luther, but to Melancthon, was, tliat it was feared that the former would 
 do it with his usual severity and Wuntness, and by that means still more 
 irritate the Catholics. When this Confession was drawn up, it was 
 handed to Luther for his perusal, and he was asked whether he had any 
 thing to suggest concerning it. But he was satisfied with the whole 
 of it. He only remarked, "I cannot step so gently and softly as Me- 
 lancthon." It was intended at that time to make one more attempt to 
 pacify the Catholics by raild and gentle means. However, the sequel 
 taught them that nothing was to be effected by moderation. The Con- 
 fession was delivered to the diet, in Latin and German, on the 25th 
 June, 1.530, and read in the German language, and was soon translated 
 into almost all European languages, and sent into every country. Many 
 objections were raised against it, and on the side of tlie papists, every 
 one opposed it. Some of the popish princes, however, after they had 
 heard this Confession read, intimated that "there was nothing excep- 
 tionable in the matter, but it was not to be endured, that Luther, a wretched 
 monk, should dictate to them.'^'^ As if tnitlj were not truth, whether it 
 came out of the mouth of a great or a common man. In short, the 
 Elector of Saxony was threatened that unless he would renounce and 
 relinquish the newly adopted Lutheran religion, the emperor would 
 attack him with an armed force, and deprive him of all his titles and his 
 provinces. Yes, and even rob him of his life. All the complaints of 
 tiie Lutherans were fruitless. It was in vain that they protested that 
 they did not think and believe otherwise than the Bible taught. Power 
 and not right was consulted on this occasion. The diet came to the 
 severe resolution, that every thing which had been changed in the doc- 
 trines and ceremonies in the Romish church, should be restored to its 
 original state, and that the emperor and all Catholic princes should, 
 with all their might, suppress the new religious creed. With this 
 resolve ended the diet, and the princes returned home. This was in- 
 
CHAP. XIII.] LIFE OF MARTIN LUTHER. 59 
 
 deed a sorrowful event for the poor Lutherans, and was calculated to 
 throw them into ulter despondency. But what inspired the adherents 
 of Luther, and even the elector himself, with fortitude, were the letters 
 which Luther wrote to them from Coburg; for it is highly probable that 
 they would finally have yielded to the Catholics, if he had not continu- 
 ally encouraged them to remain constant. I cannot here omit to give 
 an extract from a letter written by him to Melanclhon, with whom my 
 readers are already acquainted, and who, agreeably to his mild charac- 
 ter, desired nothing more ardently than a reconciliation. "I heartily 
 hate the great anxiety," thus he writes, " with which you torment 
 yourself. That this solicitude should have gained such an ascendancy 
 in your heart is not to be attributed to the great cause in which we are 
 engaged, but to our unbelief. And even if the cause is a great one, he is 
 also great who commenced it, and who conducts it, for it is not our 
 cause. Why then do you so continually grieve ? If the matter is unjust, 
 then let us recant. But if it is just, why do we make God a liar in so 
 great a promise, when it is his will that we should be contented and 
 cheerful ? You manifest as much care as if you were able to effect any 
 thing by it. What can the devil do more than kill us ? As for myself, 
 so far as it respects this matter, I am not much concerned. Whether 
 this unconcern proceeds from my ignorance, or from the spirit, that is 
 best known to our Lord Jesus Christ. I have a better hope than I had 
 expected I should have. If our capacities are not adequate to the under- 
 taking, then let the object be accomplished by others. If I shall hear 
 that the business stands ill with you, I shall hardly be able to refrain from 
 hastening to you, in order to see how frightfully the devil shows his teeth." 
 When Melancthon afterwards asked Luther how much ought to be yielded 
 to the Catholics, the latter replied as follows: "My opinion is, that too 
 much has already been conceded in the Confession which was delivered. 
 If they will not accept of that and be satisfied with it, then I do not 
 know what more I could do. I am employed in this matter day and 
 night; I think, consider, and search all the Holy Scriptures, and by 
 this means I continually become more and more convinced of the truth 
 of our doctrines. And besides this, my courage daily increases, so that 
 if it is the will of God, I will yield up no more, be the consequence 
 what it may." The letter also which he at that time wrote to the elec- 
 tor, is so full of noble confidence, that a part of it may not improperly 
 be introduced in this place. "I beseech your highness to be of good 
 cheer. Christ is there, and will confess you before his Father, as you 
 now confess him before this evil generation. I know that God is our 
 dear God and Father, and therefore am I confident that he will help us. 
 But should he not afford us his aid, then the danger is his as well as 
 ours. What we have done we are in duty bound to do ; I hope, there^ 
 fore, that our heavenly Father will protect you. I diligently and earnestly 
 pray for your serene highness. Were it possible for me to do more, I 
 should consider it my duty to perform it." Such and similar letters, 
 which Luther wrote to his friends at Augsburg, contributed much to 
 preserve their constancy and firmness in the defence of the doctrmes 
 which they had adopted. 
 
60 LIFE OF MARTIN LUTHER. [cHAP. xir 
 
 CHAPTER XIV. 
 
 Luther's doctrines continue to become more extensively propagated 
 and established. 
 
 The severe imperial decree which was passed at the diet held at 
 Augsburg, rendered the circumstances in which Luther and his adherents 
 were placed very critical. The Elector of Saxony, and the rest of the 
 Lutheran princes, were indeed permitted without molestation to enter 
 on their journeys home from Augsburg; they, however, but too clearly, 
 and with too much certainty, foresaw the dangers which threatened them. 
 In this dangerous situation those princes, in the year 1531, at Schmal- 
 kalden, concluded an alliance, by which they entered into an agreement 
 to preserve themselves and their subjects in the religion they had em- 
 braced ; and to defend themselves against the whole power of the Romish 
 church. This was indeed a measure which a regard to their own safety 
 required, but which however accelerated the subsequent bloody scenes. 
 Luther was dissatisfied with this confederacy, for he foresaw, that thereby 
 the Catholics would become still more irritated, and that a religious war 
 would be inevitable. My readers are already acquainted with the sen- 
 timents of Luther on this point, from his letter above introduced. He 
 was absolutely opposed to the shedding of blood for the sake of religion. 
 He always abhorred a religious war, and constantly prayed God to avert 
 such an event. His wish was only in part fulfilled. As long indeed 
 as he lived, there broke out no religious war ; but after his death, one 
 which was the more furious and bloody. In the mean time, this pre- 
 caution of the Lutherans was also necessary to give more firmness and 
 strength to their determined purpose to defend their common interest. 
 And this close union and league of the Lutheran princes among each 
 other also had the immediate good effect, that through the mediation 
 of the patriotic Electors of Mentz and of the Palatinate, a religious union 
 was in the year 1532, actually formed at Nuerenberg, by which security 
 was in the mean time promised to the Lutherans. The Catholics how- 
 ever reserved the right of having the religious controversies, which 
 hitherto prevailed, decided by a general council of the clergy. The 
 Lutherans could not place any hope in either the convention which 
 had been entered into, nor in the general council of the clergy. For 
 the former was rather the work of necessity, on account of the in- 
 creasing danger of an invasion from the Turks, which at one time 
 required all other cares to be laid aside ; than the fruit of toleration 
 towards those who dissented in religious opinions. And the latter, 
 the decision of a general council of the clergy, would in all proba- 
 bility be partial and advantageous to the Romish church, which subse- 
 quent experience sufficienUy proved. But, although the party which 
 espoused the evangelical doctrines had no full confidence in a general 
 council of the clergy, yet they always endeavoured in some measure to 
 prepare themselves for this event. When therefore the pope, in the 
 year 1536, proclaimed such a convention, which was to have been held 
 at Mantua, a city in Italy, they resolved, at that meeting, more strictly 
 
CHAP. XIV.] LIFE OF MARTIN LUTHER. 61 
 
 to declare and to defend their doctrines. The confession which had 
 been delivered at Augsburg, contained the principal part of what they 
 believed and considered to be true. However, under the circumstances 
 of those times, it was written in a tone far too mild and submissive. It 
 contained nothing concerning the pope, against whom however there 
 were so many complaints. It was now, that the Lutherans had more 
 assurance and energy. They no longer feared any one, since all hope 
 of reconciliation with the Romish church had vanished. Luther was 
 therefore requested to draw up a new confession of the evangelical doc- 
 trines, which was not to be composed in a style so sparing and yielding 
 as the former was, and which should expose all the abuses which yet 
 prevailed in the Catholic church. This task Luther performed. He 
 therefore drew up the Schmalkaldish articles. They were so called, 
 because at Schmalkalden they were approved and subscribed by the 
 evangelical states of the empire, and contain also what was yet wanting 
 in the Confession of Augsburg. The general council of the clergy, 
 which the pope had by proclamation ordered to be convened, and before 
 which the Schmalkaldish articles were to be laid, was indeed not con- 
 vened. In the mean time those articles were however of service, the 
 more closely to unite with each other the Evangelical States, for so the 
 Lutherans called themselves. 
 
 Under this solicitude, their tenets continued to become more exten- 
 sively propagated. Dresden, Meissen, and Leipzig, together with the 
 adjacent territories, did at that time not belong to the Electorate of 
 Saxony, as they now do, but were subject to George the Duke of Saxony. 
 This was indeed a prince who loved religion and virtue, but who, 
 as we have already above seen, was not well affected towards Luther 
 and his doctrines. He considered him to be a heretic or false teacher, 
 and was decidedly opposed to the Reformation, although he perceived 
 that some amendment was necessary in the Romish church. But Luther 
 did not to him appear to be the man calculated to undertake such 
 changes. Slanders and personal abuse may have contributed to inspire 
 him with this prejudice against Luther. But yet the greater part of his 
 subjects were in favour of the Reformation; and the light of the new 
 religious knowledge which Luther had kindled in the neighbouring 
 electorate, had already shed its genial rays over the Magravate of 
 Meissen. The duke indeed, did every thing in his power to root out 
 the Reformation and Luther's doctrines within his dominions. Even 
 punishment and other severe means were applied to this end ; but in 
 vain. But no power and no punishments can eradicate doctrines which 
 are considered to be true and good. The more force there is used to 
 root them out, the more deeply they become grounded in the minds of 
 men. The poor oppressed subjects who suffered for the sake of truth 
 applied to Luther, and begged him for consolation and a mitigation of 
 their grief. Luther encouraged them in patience and endurance under 
 adversity, whfch alone became a true Christian. Upon the whole, 
 general fame ascribed to Luther the ability of being a good comforter. 
 And whoever has read his letters cannot deny him this merit. But a 
 man who possesses sufficient resources of comfort for himself, is also 
 able to impart consolation to others. In this situation was the country 
 
 F 
 
62 LIFE OF MARTIN LUTHER. [CHAP. XV. 
 
 of Duke George for the space of twenty years, when in the year 1539, 
 he died, and his successor, Henry the Pious, who had for a long time 
 already adopted the evangelical religion, came to the administration. 
 This prince, now gave full scope to the Reformation, which at this 
 time had to encounter but few obstacles, as almost the whole country 
 was evangelically minded. Luther preached at Leipzig^ and that with 
 such efiect tiiat the rest of the Catholics soon came over to his side, and 
 the Reformation was firmly established. 
 
 This, however, was not the only country which embraced the doc- 
 trines of Luther. Whole kingdoms, such as Sweden and Denmark, and 
 many other countries and cities, became happy through the Reformation. 
 And it must in fact have contributed not a little to the tranquillity of Lu- 
 ther's mind, under his many sufferings and dangers, to see, that his la- 
 bours produced so much advantage. Many noble minded and honest 
 persons see that their indefatigable exertions are crowned with very 
 little or no success at all. To many, even amidst the annihilation of the 
 fruits of their labours, and the pressure of persecutions and sufferings, 
 it must afford a consolation to be sensible that they suffer innocently, 
 and for the cause of truth and virtue. How great was the advantage 
 which Luther had over such excellent men, who find comfort only in 
 their own feelings.. 
 
 CHAPTER XV, 
 
 THE RESIDUE OF LUTHEr's LIFE, TO THE TIME OF HIS DEATH, IN 1546. 
 
 This great man had now nearly completed his work. The remainder 
 of his life was indeed not so remarkable as the former part of it. How- 
 ever, he unweariedly proceeded to spread and establish the doctrines of 
 religion to the period of his death, which, under his continual cares and 
 sufferings, was to him a very desirable event. He never became inac- 
 tive nor idle. He still continued to impart written and oral information 
 to such as needed his instructioif and consolation. He still wished 
 to promote the object which, during so many years, had employed him. 
 For although the diet, which in the year 1541 was held at Nuerenberg, 
 gave hopes of a union between the Protestants and Catholics, yet the 
 general council of the clergy held at Trent in the year 1545, offered him 
 a new opportunity of writing against the abuses and animosities of the 
 Romish church. And this he did with a fire and vehemence which 
 would the le§s be expected from an old man, nearly approaching the 
 verge of the grave, the more this treatise against popery, in point of en- 
 ergy, surpasses the writings of his earlier years. He foresaw, that this 
 assembly would do nothing else than condemn the evaneelical doctrines, 
 and establish the old papal errors. And his suspicions were confirmed. 
 For so far was the aim missed, that instead of the two parties approxi- 
 mating nigher to a reconciliation, their bitterness against each other con- 
 tinually increased, and the breach between them was widened. 
 
 The most unfavourable circumstance of this period was, that Luther 
 
CHAP. XV. J LIFE OF MARTIN LUTHER. 63 
 
 continued to become more sickly and feeble. And this was no wonder, 
 if we consider what labours he performed, what dangers and griefs he 
 endured during his life. When at Wittenberg he delivered his last lec- 
 ture, he concluded it in these words : " This, now, is my work ! God 
 grant, that those who come after me may do it better. I can do no 
 more, I am too feeble. Pray to God for me, to grant me a good and 
 happy hour of death." He at that time caused a sixth edition of the 
 translation of the Bible to be printed, and also wrote many other tracts, 
 which was really to be wondered at in his sickly state of body. He 
 had nearly lost an eye, and sufl'ered gyeat pain from it. He at that 
 time wrote to a friend as follows : " I, who am an old, worn out, exhaust- 
 ed, cold, and now also one-eyed man, expected, at length, to have a little 
 rest. But I still continue to be overcharged with writing, speaking, 
 and acting. But Christ is to me all in all, and it is he who is both able 
 and willing to accomplish his object. Let him be praised forever." 
 Under these circumstances, he formed the resolution of spending the 
 short time he.yet expected to live in peace, on an estate in the country, 
 far from all noise and molestation ; and in his still retirement^ to take a 
 distant share in the continually progressing work of the Reformation. 
 His dislike of the constant dissensions caused him to seek this retreat. 
 To this end, he chose the estate called Zollsdorf, not far distant from 
 Borna. But Wittenberg so greatly felt the loss of this man, that the 
 whole university applied to the elector, and humbly besought him to 
 endeavour to persuade Luther to return to Wittenberg. 'Fhis prince 
 did not long delay. He immediately sent some of his counsellors to 
 him, with a request that he would change his purpose. The elector 
 himself wrote to him, from which it may sufficiendy be seen, how great 
 his attachment and love were to Luther. This induced Luther to return 
 to Wittenberg. He did, however, not long remain there. A new work 
 occasioned him to leave Wittenberg. Some ditlerences had arisen be- 
 tween the Counts of Mansfeld. Some of them had embraced the evan- 
 gelical doctrines, and the rest remained Catholics. A quarrel now en- 
 sued between them, respecting the tide to certain mines in that country. 
 For the adjustment of these claims, Luther's mediation and good coun- 
 sel were requested. He, therefore, undertook a journey to Eisleben, 
 and endeavoured to compose the differences. On his journey already, 
 he was attacked by a disease, from which he however so fiir recovered 
 that he was enabled to preach there four times. He was on other occa- 
 sions also still active, and benefitted many by his instructions. Yet he 
 always felt weak, insomuch that he said: " When I shall have recon- 
 ciled the Counts of Mansfeld, I will go home, lie down in my coffin, 
 and give my body for food to the worms." But on the 17th of Feb- 
 ruary, his debility sensibly increased. He was obliged to lie down to 
 take some rest, he still spoke a great deal concerning death and a bliss- 
 ful futurity, where we would all in the assembly of the blessed, find and 
 know each other again, and concluded with these words : " I have been 
 baptized here at Eisleben. How would it be if I were to die here?" 
 After this, he walked to the open window, as it always was his custom 
 to do, when he rose from his bed, or before he laid himself down to 
 sleep, and among other things, prayed : " O Lord God, I call upon thee 
 
M LIFE OF MARTIN LUTHER. [cHAP. x\. 
 
 in the name of thy Son, whom I have preached, that thou wouldst still 
 listen to my petition, and preserve my native country in true religion, 
 and the right confession of thy word." After he had done praying, he 
 began more violently to complain that he felt such fearful oppression 
 in his breast. Count Albrecht of Mansfeld and his countess, as well as 
 many other persons of distinction, hastened to him, and tried every 
 means to ease his anguish. He now gave his hand to all those who 
 stood around him, wished them good night, and spoke as follows : 
 " Lord, into thy hands I recommend my spirit. My friends, pray to 
 God in behalf of his gospel, that it may be well with it, for the wicked 
 pope is violently enraged against it." After this he slept for some time 
 very quietly and soundly, but not long. When he awoke, the oppres- 
 sive pain in his breast increased. They rubbed him with warm cloths, 
 and applied every medical aid which promised relief. But it was all in 
 vain ! He once more raised himself up, and articulated the following 
 words : " I am dying, but we have a God who helps, and a Lord who 
 delivers from death." He then laid himself down again, closed his 
 eyes, and spoke no more. But when one of the bystanders yet asked 
 him this one question : " Reverend father, will you die in the faith of 
 the doctrines which you have preached ?" he loudly and distinctly, as 
 if the question inspired him with new life, pronounced the words : 
 " Yes ! yes T' But these were the last words he uttered. His cheeks 
 turned pale, his hands and feet became cold, he breathed heavily, and — 
 to that God whom he so faithfully served here, his spirit ascended. He 
 died at two o'clock in the morning of the 18th of February. All who 
 were present wept and lamented. And who could refrain from shed- 
 ding a tear at the sight of the ruined remains which once encompassed 
 so good and great a mind ? They immediately hastened to inform the 
 elector of the death of Luther. This prince exceedingly mourned for 
 the loss of that man. The pang which he felt forced from him these 
 words: " I wish that the Counts of Mansfeld had left the old, exhausted 
 man, undisturbed with their disputes." The Counts of Mansfeld were 
 very desirous that he should be buried at Eisleben, the place of his 
 birth. However, the elector ordered that his remains should be brought 
 to Wittenberg, which also took place. He, at the same time, gave the 
 necessary orders to the university of Wittenberg, to receive and inter 
 him in a suitable manner. It may with truth be asserted, that it has 
 seldom happened that any person has been buried with such universal 
 mourning, and such deep-felt sorrow. While the corpse was brought 
 from Eisleben to Wittenberg, whole cities and villages went to meet it, 
 and to evince their gratitude to the man for his never to be forgotten 
 services, and to give him along to eternity their last farewell. All the 
 bells were rung wherever his relics passed, and in every church there 
 was preaching and prayer, and the university at Wittenberg also did 
 every thing which could honour his death, and buried him in the palace 
 chapel at Wittenberg. ♦' That his funeral rites may be respectably 
 performed," the elector then wrote to the university, " it is my will 
 that Luther's epitaph be engraved on two plates of brass, one of which 
 is to cover his tomb, and the other to be fastened in the wall of the pa- 
 lace chapel." I adduce this as a proof how highly the elector valued 
 
CHAP. XVI.] LIFE OF MARTIN LUTHER. 65 
 
 and respected Luther. Every one may to this day contemplate this 
 monument of Luther in the palace chapel at Wittenberg, and thereby 
 recall to memory this great man. 
 
 His widow survived him till the year 1'552, and derived her sustenance 
 from the bounty of others, as Luther had left her but very little. This 
 circumstance is sufficient to confute the accusation of his enemies, who 
 asserted that he wished to enrich himself by the Reformation. He left 
 behind him four children, two of his daughters having died before him. 
 Of the children who survived him, one of his daughters, named Marga- 
 ret, was married to George Von Kunheim, a Prussian counsellor: his 
 eldest son, John, studied the law, and died at Koenigsberg, in the year 
 1575; the second son, Martin, indeed devoted himself to the study of 
 divinity, but died in the year 1565, without having filled any public 
 office as a minister; his third son, Paul, alone propagated his family, 
 and rose to such celebrity in the medical art, that he became the family 
 physician of the Elector of Saxony. He died in the year 1593. One 
 of the last of his male issue, was Martin Gottlob Luther, who, in the 
 year 1759, died at Dresden 
 
 CHAPTER XVL 
 
 FOR WHAT WE ARK CHIEFLY INDEBTED TO LUTHER. 
 
 Thus was this man great even in death, and possessed of a vigorous 
 soul. He left this world, after he had produced a change in religion 
 the greatest and most remarkable since the days of Christ. May his 
 ashes repose in peace. By us at least his character and his deeds will 
 never be forgotten, nor will they ever be effaced from our memories. 
 He was a good and a great man. He was a benefactor of mankind. 
 But it is now time to speak of what Luther has actually gained and 
 procured for us. Many of my readers may indeed be acquainted with 
 Luther's name, but not with his merits ; at least, they may be unable to 
 appreciate them in their whole extent. What then has Luther actually 
 accomplished? He jmrified our knowledge concerning God and 
 religion; he improved the outward form of the ivorship of God; 
 established the real deserts of virtue; restored to government its 
 rights, and to every person his religious liberty ; he opened to litera- 
 ture and true science a more unfettered course ; and became a promoter 
 of industry, and of the happiness of the subject. 
 
 These are the six principal points by which Luther gained for him- 
 self imperishable fame. When Luther commenced his career, and 
 beo-an to instruct, religion was filled with incredible errors and false 
 doctrines. It was no more the religion which Jesus and his disciples 
 had taught. Many doctrines were banished from it, and new tenets 
 supplied in their stead. Doctrines had been substituted, for which the 
 Bible furnished no pretence. The Holy Scriptures were not read, they 
 were wholly unknown and disregarded. The clergy industriously kept 
 the people in ignorance, and propagated superstitious notions, because 
 9 f2 
 
66 LIFE OF MARTIN LUTHER. [CHAP. XVI. 
 
 they reaped great gain from these practices. Some of them entertained 
 the pernicious opinion, that to enlighten the lower orders of society, and 
 to disseminate among them a better insight into things, was contrary to 
 their private interest. Luther, like a hero, boldly took, the lield ;igainst 
 this host of ijjnorance, superstition, and errors. Whatever he considered 
 to be false he rejected. The rubbish of errors he removed out of the 
 way. His guide was the Holy Scriptures. Whatever they did not 
 contain he disapproved. He adhered to that only which he believed he 
 had found in the Bible. For the purpose of exposing and combating 
 all these errors, which then universally prevailed, he directed every one 
 to this book, with tlie firm declaration that he positively would not 
 acknowledge any other judge. That all divines and popes might have 
 erred, but that the Bible was the only fountain from which mankind 
 could draw instruction and knowledge. No other person perhaps ever 
 had so much respect and reverence for the Scriptures as he had. At 
 least no one more frequently recommended them, nor oftener appealed 
 to ihem. And consequently, under the lamentable ecclesiastical system 
 which was then in force, he considered nothing so indispensably neces- 
 sary, as to place in the hands of the people a German translation of the 
 Bible, by which means they might themselves emerge from their igno- 
 rance and supei'itition. 
 
 The exlernal tvorship of God is an excellent means by which to 
 acquire instruction and information; and upon this object, Luther be- 
 stowed the utmost care. He banished from the churches the use of the 
 Latin language, vvhicli the common people could not understand, and 
 from which they could derive no benefit. He caused the Latin prayers 
 and hymns to give place to the German. The sermons which were 
 preached again conveyed good sense and instruction. Before this salu- 
 tary change had been effected, useless things were preached from the 
 pulpit, of which the people imderstood nothing, or at least from which 
 they could derive no benefit for the understanding and the heart. The 
 whole of preaching had consisted in a relation of insipid fables and 
 fictions. To sum up the matter, religion and the Bible were not taught, 
 and could not he taught, because tlie clergy themselves did not under- 
 stand them. They were destitute of Bibles, and much less had 
 they so studied the Holy Scriptures, as to be capable of teacliing them 
 to others. Luther, to his great chagrin, saw this, and introduced a 
 different mode of preaching, by means of which a correct knowledge 
 of God and of Jesus, a love of virtue and honesty, patience under suf- 
 fering, and consolation under all the incidents of life, are disseminated ; 
 in a word, by which real benefit and edification are imparted. He 
 preached himself, both often and with warmth, wholly in an artless 
 manner, but with so much the more effect, and in a way which was 
 calculated to make an impression on the minds of his hearers. And 
 tliose who know how much good teachers of religion may effect by 
 such a mode of preaching, will readily acknowledge it to have been a 
 matter of great merit in Luther, that he paid so much attention to public 
 worship. But he did still more. He also abolished many church cere- 
 monies to which the people ascribed a meritorious authority. The 
 superstitious rites and trifles exhibited in the churches, whereby the 
 
CHAP. xvi.J LIFE OF MARTIN LUTHER. 67 
 
 mind is drawn from a serious reflection on God and religion, and pre- 
 vented from being led to more essential things, were set aside ; and only 
 the least injurious of them were preserved, because he did not think it 
 advisable at once to take from the people the whole of that to which 
 they had been accustomed. He, as a man who was acquainted with 
 the human heart, knew too well how exceedingly man is governed by 
 external objects, and how often they are a means whereby he is led to 
 those of a more exalted nature. Vocal music is calculated to excite the 
 feelings, and soften and elevate the heart, and by its energetic strains to 
 communicate strength to the bosom, and produce a quite different state 
 of feeling. At that time men were destitute of good spiritual songs. He 
 composed some, which are still esteemed the best in our old hymn books. 
 They are written in a style eminently characteristic of that zeal and 
 love to God which constanUy animated him. And by all these means 
 he provided for the dissemination of piety. 
 
 But yet in the performance of all these things, he took special care 
 to teach that piety did not consist in the mere observance of external 
 ceremonies, but in real purity of heart and innocence of life. The 
 whole of religion at that period consisted in men's paying to the clergy 
 certain rates ; in requesting frequent prayers to be made for them in the 
 churches ; in now and then prattling a prayer themselves, without the 
 accordance of the heart, in frequent absolution of their sins, and in the 
 observance of those things which appertain to the outward worship of 
 God. It is a matter of doubt whether we ought more to pity the poor 
 people, who were persuaded to this superstition, or more to detest those 
 who purposely led them into this terrible error : for every one must be 
 sensible that the mere observance of religious ceremonies, as little em- 
 braces the real nature of virtue, as it can procure the approbation of 
 the Supreme Being. Actually to relinquish vices, to purify the heart 
 from all sinful affections, to do good, to keep the commandments, which 
 the Creator prescribed to us, to imitate Christ, to love mankind, and to 
 live according to our destiny : of these tilings those poor people were 
 ignorant, at least the common people. In this indescribable state of 
 wretchedness, the greater part of men then lived. Luther now came 
 and asserted, that the principal thing was a genuine, lively faith, and 
 that piety consisted in the change of the heart, effected by a superior 
 power. Without reformation of life, he said, all external symbols and 
 attention to religion were of no value ; and that by the bare performance 
 of ciiurch ceremonies, no person could secure the approbation of God. 
 He therefore, as it 'were, revived true piety among the people, whereas 
 before they believed they had only to observe the ceremonies and use- 
 less requirements of the clergy, to lead a moral life, as well pleasing to 
 God. In both his Catechisms, he with a nervous brevity discussed the 
 duties of every day life, that the common people raiglit know what was 
 requisite for leading a virtuous life. He was far from encouraging that 
 monkish virtue which seeks a merit in torturing and mortijiying the 
 members of the body, and in renouncing all innocent recreations, he 
 much rather censured all moroseness and supercilious contempt of ra 
 tional enjoyments, to which an invitation is proclaimed throughout al^ 
 the works of creation. 
 
68 LIFE OF MARTIN LUTHER. [CHAP. XVII. 
 
 In the same degree that Luther revived true piety, he also restored 
 their rights to the princes and the magistrates, and to all men their 
 liberty. At that period, the princes had but little authority in their 
 dominions. They were subject to the mandates of the clergy, and as 
 it were, subjects of a part of their own subjects. If the pope pleased, 
 he could even dethrone princes. And history furnishes examples of 
 German emperors falling down at the feet of the pope, and being obliged 
 to supplicate him for mercy. The clergy in general paid no obedience 
 to their princes. And if the prince did notcomply with all their demands, 
 and did not profusely enrich them with revenues and other contributions, 
 they excited the people to rebellion, and persuaded them no longer to 
 yield obedience to their rulers, because they were not good Christians 
 and did not love and honour the church. Religion was always obliged 
 to yield them a pretext in whatever they undertook. The clergy had 
 not only assumed all authority in ecclesiastical affairs, but had even 
 intermeddled in things -which did not in the remotest manner concern 
 them, and thereby abridged the rights of the princes. Instead of the 
 latter, the former gave laws, and inflicted punishments. The one half 
 of a country usually*belonged to the clergy, without their paying any 
 taxes, or contributing any thing to the necessities of the state. It is 
 indescribable how many possessions, and how much wealth they had 
 seized into their own hands. They stuffed themselves, if we may so 
 speak, with the fat of the poor people. The princes were obliged to 
 submit to the impoverishment of their dominions, when the clergy im- 
 posed taxes, and drew immense sums to Rome. To oppose this hier- 
 archy was not advisable, for then they incurred the danger of losing 
 botii their territories and tlieir subjects. The clergy, without difliculty, 
 absolved the people from their plighted allegiance to their sovereign, 
 and this indeed in the name of the most holy religion, by which means 
 it soon happened, that the prince was pushed from his throne, and 
 driven into exile. Such was the deplorable situation of things when 
 Luther arose. But he sought to demolish the fabric of this power of 
 the clergy, of which he was likewise a member. He at once pulled 
 down all its props by appealing to the Bible. For the accomplishment 
 of this, there was indeed a courage required, which little souls neither 
 do, nor can possess. But by such a courage he was distinguished. He 
 showed from the Holy Scriptures, what power they grant to rulers, and 
 that the clergy had by no means a riglit to deprive them of this power. 
 He led back the clergy to the objectof their appointment, which consists 
 in giving instruction, affording consolation and peace of mind ; but not 
 in the exercise of dominion and tlie issuing of decrees. On the other 
 hand he imposed it as a (hitv on the subjects, to yield obedience to the 
 magistrates: and in regard to this duty, he furnished the most instructive 
 example in his own conduct. He continued to make the most impetuous 
 attacks on the power of the clergy, until by degrees they were forced to 
 retire within their own limits. For at that time only some of the rulers 
 bad resolution enough to exercise their rights according to the advice 
 of Luther. Others who continued to adhere to the Romish church, 
 were either too conscientious, or too fearful to do it. Too conscientious, 
 fot the clergy persuaded them that whoever opposed them, committed 
 
CHAP. XVI.] LIFE OF MARTIN LUTHER. 69 
 
 an offence against religion ; and too timid, for it was not a small under- 
 taking to attack them. But in later times, even popish rulers have 
 thrown off this yoke, and regained the possession of their rights. This 
 is a fruit for which they are indebted to the Reformation. Luther's de- 
 claration, that he had enlightened and adorned worldly authorities, that 
 is, that he had restored to them their former rights, is undeniably true. But 
 if at that time the clergy domineered over governments, they exercised still 
 more authority over the poor people. What they said and commanded 
 of necessity took place. The least suspicion of opposition and disobe- 
 dience to their mandates, rendered the people unhappy. They exercised 
 authority over the minds of the people ; inasmuch as every person was 
 obliged, in confessing his sins, to name specially every vice of which 
 he was guilty, if he wished for pardon. By this means they became 
 acquainted with every thing that happened, and were enabled to regulate 
 their measures accordingly. Many a one who had uttered a single 
 word against them, was secretly assassinated. Whoever proposed a doc- 
 trine, which, though contained in the Bible, did not accord with their 
 principles and their interests, was punished as the greatest malefactor; 
 whereas the greatest criminal escaped with impunity if he only flattered 
 them, suffered himself to be used by them as an instrument, or gave 
 them money enough. Every one was obliged to appear to believe what 
 was told to him. And if only a single doubt was expressed by any one 
 concerning what was taught him, he was thrust out of the church and 
 led to the stake. There was no such thing as examination, no investi- 
 gation, no inquiry to be so much as even thought of, whether that was 
 true which was enjoined to be believed. Under this galling yoke, in 
 this state of slavery, several centuries before the appearance of Luther 
 had sighed, and without him would perhaps for a long time to come, 
 yet have continued to sigh. Luther made his appearance, and bade 
 defiance to these practices. And the Almighty hand of God used him 
 as an instrument to root out these scandalous abominations, and to over- 
 turn this horrible tyranny. We cannot here deny the hand of provi- 
 dence, and the powerful aid of God, when we reflect with how many 
 raging enemies he had to contend, and with how many difficulties he 
 had to struggle. Luth'er showed what men ought long ago to have 
 known : that every person ought in religious matters to be allowed to 
 think and believe freely, if religion and virtue were to be preserved; 
 that the consciences of men ought not to be burdened with the belief of 
 things, which they are not permitted to investigate. He insisted on it, 
 that every person had a right to inquire into the truth of that which was 
 preached and taught to him in religion, and to regulate his belief ac- 
 cording to this inquiry. That as it was a duty in every otlier case to 
 look for arguments and proofs, so it was likewise necessary in religion. 
 That nothing ought to be believed, which hud not its foundation in the 
 Holy Scriptures, and that if teachers and divines wished any thing to 
 be believed, every one had a right to ask them whether what thev taught 
 was consonant to the Bible or not. It is this, that he means bv that 
 Christian liberty, concerning which he has so frequently and so impres- 
 sively spoken. This freedom of conscience, this privilege to examine 
 and to reflect, he obtained for us. And if Luther had done nothing 
 
70 LIFE OF MARTIN LUTHER. [cHAP. XVI. 
 
 more, than procured for us this most precious and supreme good of man, 
 this hereditary right of every rational being, even then his services for 
 us would be extraordinary great and beneficent. 
 
 If this is evident, that which follows is not less so. He opened to 
 literature and true science a more free course. As a great and compre- 
 hensive genius, and endowed with a very strong memory, and quickness 
 of decision, he not only availed himself of the fragments of the ancient 
 Grecian and Roman literature, which at that time began to revive, for 
 the true interpretation of the Bible, but likewise at a period when man- 
 kind was but little inclined to scrutinize and to write, gave to the best 
 geniuses an impulse, which, without him, they never Avould have re- 
 ceived. If, after him men arose, who successively continued to extend 
 their happy ideas; if, after him, jurists, physicians, natural philosophers, 
 historians, and other learned men constantly searched deeper into the 
 fundamental principles of their sciences, and made no secret at all of the 
 truths they had discovered — yet it was liUther on whose foundation they 
 built, on whose shoulders they mounted. He was the first who shook 
 off" the yoke of dread for human power, and in this attempt he was so 
 fortunate as to succeed. Before he entered the lists, every teacher of 
 the truth saw no other reward for his victory over error than the flaming 
 pile. After him it was more easy to tread the way which had already 
 been paved by another. From the time of the Reformation, those even 
 who inhabited Catholic countries, thanked him for the great alleviation 
 lie had procured for them from papal oppression ; and the pope, being 
 now warned by such striking examples, received a much milder defer- 
 ence, and was obliged from time to time to concede more of her rights 
 to the human understanding. To this may be added, that although 
 Luther was not professedly a writer for the common people, yet at that 
 period no one excelled him in the art of adapting composition to their 
 capacity. That the people at least learned to read ; that scliools were 
 established where they received some, even if only a little information; 
 that at least tlie morning dawn dispelled the gloom of night which then 
 obscured the luiman intellect: this was the work of our Lutlier. 
 
 And finally, is it not our duty to state that the Reformation promoted 
 industry, and the welfare of the common people? For could any thing 
 be more prejudicial to the happiness of the people; could any greater 
 restraint be laid on their industry, or greater obstacle opposed to it, than 
 the hitherto idle monastic life, by which not only so many thousands were 
 withdrawn from the state which so much needed the hand of labour, but 
 also consumed what the industry of the rest produced? Wherever this 
 ecclesiastical change had been adopted, there the superfluous holy-days, 
 the pdgrimages which consumed so much time and money, and other 
 customs which encouraged the spirit of idleness, were abolished; there 
 the industry of the people was increased and redoubled; there no more 
 money was sent into foreign countries for the purchase of indulgences ; 
 there new life animated industry, and renewed prosperity attended every 
 occupation. Catholic countries even saw the necessity of imitating the 
 activity and enterprising spirit of the Protestants, that they might not be 
 too far outstripped by them. 
 
 There is still another point of view in which Luther rendered a great 
 
CHAP. XVII.] LIFE OF MARTIN LUTHER. 71 
 
 service to mankind. However, the points which have already been 
 mentioned, and in regard of which he became our benefactor, are the 
 most important. But besides those advantages which we have derived 
 from him, how great was his merit in regard to the German language, 
 which he raised from barbarity, and by means of his translation of the 
 Bible, first moulded and refined. I must confess that I have dwelt rather 
 long on the merits of Luther. But it was necessary to know for what 
 our gratitude is really due to the man who eftected so important a change. 
 
 CHAPTER XV n. 
 
 THE CHARACTER AND DOMESTIC CIRCUMSTANCES OF LUTHER. 
 
 From what has been related, we may already draw an inference 
 concerning the character and heart of Luther. A pious mind, bold 
 resolution, a lively confidence in God, an energetic zeal for what is 
 good and true, an elevation of mind which rose superior to all the 
 hatred and persecution of man; all these qualities shone out through 
 each of his actions. He had scarcely cast his eyes on the many 
 abuses and errors which prevailed, and had hardly taken a cursory view 
 of the whole extent of the work which he had to perform, when he 
 already ventured to commence it. He bade defiance to every danger, 
 disregarded all human power, triumphed over all obstacles, remained 
 steadfast in the accomplishment of his purpose, and finished whatever 
 he had begun. A person cannot sufiiciently admire the fire of his mind, 
 and his towering understanding, which soared beyono most of the errors 
 which were then predominant. It was not a small thing all at once to 
 acquire an insight into the prevailing errors of those times, and to survey 
 them in their whole compass. But it was still more to make so prudent 
 a choice of means by which to encounter them all. And the greatest 
 and most hazardous thing was steadily to abide by those means until 
 his object was accomplished. It is true that the vehemence of his mind 
 often became tempestuous and uncontrollable, and in his writings we 
 frequendy meet with strong expressions. However, not to mention 
 that in those times the tone of speaking and writing was indeed not the 
 most refined, those also perhaps do not judge incorreeUy, who assert 
 that Luther's warmth was indispensable to the work of Reformation. 
 And he confesses that it had been very difficult for him to moderate his 
 fiery temperament. In the course of this work I have already introduced 
 a letter, from which it is evident how clearly he saw that by the hard 
 and severe language which he used against his enemies, he sometinies 
 went too far, and thereby perhaps gave occasion to greater animosity 
 against himself. But no one who might wish to engage in a similar 
 contest could justify himself by an appeal to the example of Luther. 
 Luther contended in behalf of God and the cause of religion, and was 
 therefore obliged in hard terms to expose the then reigning vices, that 
 the people might see that they had been led astray. "I must," said he, 
 "root out stumps and dig out stones, cut away the thorns and bushes, 
 
72 LIFE OF MARTIN LUTHER. [cHAP. XVII 
 
 and first beat and prepare the way." And even if his violence against 
 the enemies of true religion was a fault, yet the consequence has taught 
 us that it was in a certain degree necessary and beneficial. And was 
 not this fault overbalanced by a thousand virtues and excellent qualities? 
 But however warm a temper Luther possessed, yet no one could be 
 more easily reconciled than he. He was a stranger to revenge. Of this 
 a single proof will be sufficient. A certain person by the name of Carl- 
 6^adt, an extremely turbulent and boisterous man, of whom we have 
 already made mention, had not only in various ways disturbed the pub- 
 lic peace, but had also in a particular manner offended against Luther, 
 nntil he was at length, by order of the elector, banished from the country. 
 Being thereby reduced to many straits, he again wrote to Luther, and 
 requested him to intercede in his behalf with the elector, and procure 
 permission for him to return. No one was more ready than Luther to 
 befriend him, notwithstanding the former injuries he had received from 
 Carlstadt. To Luther's intercession only, he was indebted for his par- 
 don, as unworthy of it as he afterwards rendered himself. 
 
 Concerning the patience and firmness of Luther, I have already 
 spoken. These are virtues not to be found in every head and heart : 
 he possessed them in an eminent degree. God, and the truth which he 
 preached concerning him, he prized above all other things. To this he 
 sacrificed every other object. Money, riches, and ease, were in his 
 estimation of small value. Hence his enemies, who by means of these 
 things wanted to alienate him from his constancy, often enough com- 
 plained of his indifference to worldly possessions and riches. This was 
 really a great eulogy out of the mouths of his enemies, who felt no dis- 
 position to say any thing to his advantage. And they spoke the truth 
 in this respect. Every attempt to cause him to recant proved unsuccess- 
 ful. He never aspired after money or wealth. His small salary was 
 never sufficient fully to gratify his benevolent disposition. " I pray 
 you," he wrote to one of the electoral counsellors, " not only to perform 
 a work of compassion towards the poor nuns who have fled from the clois- 
 ers; but that you likewise beg some money for me from the rich people 
 at court, that I may be able to provide for them a week or a fortnight, 
 until I can deliver them to their relations. For my monks become so 
 fat by the riches of the word of God, that I could lately not borrow on 
 my own credit, ten guilders for a poor citizen. My own yearly salary 
 is only five hundred and forty guilders.* Besides this sum, I do not 
 from the city receive a single halfpenny, nor do my brethren. Nor do 
 I ask for any thing from the city, that I may emulate the fame of St. 
 Paul, by not robbing other churches, and serving my Corinthians with- 
 out reward." At another time, he recommended to the same man a 
 poor exiled nobleman, who had suff'ered severe persecution : — " He de- 
 serves," he writes, " that we should support and aid him in his distress. 
 You are sufficiently acquainted with my circumstances, to know that it 
 is out of my power to provide for him, as I depend on the bounty of 
 others myself for a living. It is difficult for me alone to maintain him, 
 »nd still more hard to desert him. However, if you should not succeed 
 
 • About two hundred and thirty-six dollars in federal money. 
 
CHAP. XVII.] LIFE OF MARTIN LUTHER. 73 
 
 in obtaining any succour for him, then Christ will help his own from 
 some other source." In all his labours he looked fur no compensa- 
 tion. The booksellers offered him for the books which he should an- 
 nually write, the sum of four hundred dollars, out of the avails proceed- 
 ing from the sale of his books. However, he refused to accept of it in 
 these words : "I will not sell my talents. I am not in need of money, 
 thank God ! I would otherwise demand money for my lectures. But 
 inasmuch as God anticipated and provided for my wants, and the elector 
 has furnished a small additional supply, I never sold a single copy of 
 my books, nor have I lectured for money. And this character, if God 
 is willing, I am resolved to take with me into my grave." Concerning 
 his translation of the Bible, he says : " This I can declare with a good 
 conscience, that I have therein employed the utmost faitiifulness and di- 
 ligence, and that in the prosecution of that work, I have never harbour- 
 ed a single improper or selfish thought. For I have not taken nor sought 
 the least compensation for the work, nor have I in any wise derived any 
 gain from it. Nor was fame my object therein, this the Lord my God 
 knows ! But I have done it out of love to the dear Christians, and to 
 the honour of him who is seated on high, who every hour does me so 
 much good, that if I had translated a thousand times as much as I have, 
 I would even then not have deserved to live an hour, nor to have a 
 sound eye. All that I am, and all I have, is the fruit of his goodness 
 and compassion. Therefore will I, with a joyful heart, do all I can, to 
 cause this translation to redound to his honour. If I did not in this dif- 
 ficult task endure the utmost pains and labour, for the sake of the man 
 who died for me, the world would not be able to give me a sufficient 
 pecuniary reward for writing a book, or for transiating any thing from 
 the Bible. I do not wish the world to reward my labour. She is too 
 abject and poor to do it. While I have been here in Saxony, I have 
 never asked my prince for a single penny." 
 
 What is said above, supersedes the necessity of my saying any thing 
 respecting Luther's industry. His application was uncommonly great. 
 He did not suffer any time to pass away which he did not devote to 
 something good. From early in the morning till evening he was bu- 
 sily employed. Hence he reluctanUy accepted of the manj^ invitations 
 of his well-wishers and friends, because they deprived him of so much 
 time, which he could have applied to some greater object, and in a more 
 useful manner. " I waste a great deal of time," he writes, " by going 
 to entertainments. I do not know what devd has given rise to this custom. 
 I cannot well refuse to go to them, but at the same time it is a great 
 disadvantage to me." It is a matter of astonishment, how under his 
 feeble health, he could do so much, and still constantly keep up that re- 
 solution, which with others, is usually lost in sicknesses. He always had 
 to contend with many boddy complaints, some of which may have ori- 
 ginated from his sedentary life, although he sometimes took exercise. 
 When he had leisure, his recreations after labour consisted in the culture 
 of his garden, and in amusing himself with turning. That ttiis was the 
 case, may be seen from the following letter to a friend. " I am glad 
 that you promised me garden seeds for the ensuing spring. Send me 
 as many as you can spare, because they are of considerable importance 
 10 ' G 
 
74 LIFE OF MARTIN LUTHER. [cHAP. XVII. 
 
 lo me. If I shall be able to return you a kindness, I will cheerfully do 
 it. For while Satan rages, I will in the mean time laugh at him, and 
 view the gardens, that I may enjoy the blessings of the Creator, and 
 that whicli serves for his glory. I and my Famulus,* Wolfgang, have 
 engaged in the art of turning. But as we cannot here among us obtain 
 the necessary instruments, I herewith send you a golden guilder, and 
 subjoin a request, that you would purchase for it some augurs and turn- 
 er's tools, which a turner may easily point out to you. We have in- 
 deed, already some tools, yet I would prefer some of the best ones made 
 at Nuerenberg. My reason for learning this trade is, that if it should 
 so happen that tlie world would not support us for the sake of the word 
 of God, we might be able to earn our bread by the labour of our hands." 
 One of his principal delights was music. It was his opinion that music, 
 above all otber things, had the power of producing pious reflections in 
 the heart, and of elevating it to God. " I commend and esteem the 
 Dukes of Bavaria," he writes, " although they harbour but little good 
 will towards me, and especially because they highly value and love 
 music. For there is no doubt that the seed of eminent virtues is often 
 to be found in minds which are touched by music. But those who are 
 insusceptible to the charms of music, I thmk resemble logs and stones. 
 And I have no hesitation in saying, nor am I ashamed to assert, that 
 next to theology, no art or science is comparable to music, because next 
 to theology, she only is capable of effecting what otherwise theology 
 alone produces, namely, tranquillity and cheerfulness of mind. He had 
 but little taste for other amusements. The chase and other noisy re- 
 creations were disagreeable to him. When he was at the castle of 
 Wartburg, he wrote as follows : " I lately was along on the chase for 
 two days, and was a spectator of this irksome pleasure of the great 
 folks who were present. Two hares and some partridges were caught. 
 Certainly a most important business for idle people. However, amidst 
 the nets and hounds my mind was still occupied by good thoughts. But 
 I must confess, that as much satisfaction and pleasure as this apparent 
 diversion may yield to others, it awakened in my mind much dissatis- 
 faction and pity ; and many reflections concerning those things which 
 such an occasion presents. I had with gi-eat pains preserved the life of 
 a young hare, and very carefully wrapped it into my riding cloak. But 
 when I had gone only a short distance from it, the hounds tracked it, 
 bit though the cloak into its right leg. and at length killed it. I am 
 weary of this chase." Such expressions, more than any thing else, 
 serve as a proof of his good and noble heart, which would enjoy no 
 pleasure procured at the expense of another, even if it was a brute 
 animal. 
 
 There are persons, who in their public behaviour appear reasonable 
 and amiable men, but pay very little attention to the private duties thev 
 owe at home, to their own families. To this class Luther did not 
 belong. He was a kind husband, and an affectionate and reasonable 
 father. When he saw his wife or children sufTer, tears of pity often 
 
 * Famulus is a Latin word, and signifies a student who lives with the professor, and 
 in his lecture rooms at the university, keeps the subscription lists of students, and re 
 jjulates other inferior matters. 
 
CHAP. XVII.] LIFE OF MARTIN LUTHER. 75 
 
 flowed down his cheeks. The frugality, faithfulness and tender assi- 
 duities of his wife, were of infinitely great value to a man pressed by 
 so many cares and labours. By her sympathizing tenderness towards 
 him, under his bodily intirmities, by her assiduous and punctual dis- 
 charge of all her domestic duties, by her patient endurance of whatever 
 symptoms of ill humour his sorrowful hours betrayed, she proved her- 
 self to be a wife, such as she ought to be. Hence he was never so fond 
 of tarrying, as when he was in the circle of his wife and chUdren. It 
 was only when he was very desirous of finishing a work, that he denied 
 himself the gratification of this most pleasing desire of his heart. It 
 often happened that for several days and nights he locked himself up 
 in his study, and took no other nourishment than bread and water, that 
 he might the more uninterruptedly pursue his labours. This often hap- 
 pened, and his good wife, as willingly as she would have objected to 
 such intense application, did not dare to oppose the zeal excited by such 
 a sense of duty. But on a certain occasion he locked himself up three 
 days and three nights, and did not suffer himself to be disturbed by the 
 repeated calls of his wife at* the door. She was quite beside herself 
 through fear, and by the assistance of several persons, at length broke 
 open the locked door, and found her husband sitting at his writing desk, 
 and deeply wrapped up in reflection concerning the learned exposition 
 of some scriptural passages. She blamed him for having occasioned 
 her so much anxiety and fear, when he being roused from his medita- 
 tions, and being displeased by reason of the interruption the train of his 
 thoughts had suffered, cried out to her : " Do you not know that I must 
 work while it is day, for the night cometh wherein no one can work." 
 Amidst all his labours he however devoted a part of his time to the 
 instruction of his children ; and endeavoured from their youth up, to 
 impress their minds with good thoughts. For housed to say, " the 
 father must speak out of his children." But though he exceedingly 
 loved his children, yet he was not guilty of any criminal indulgence 
 towards them. When at a certain time his son John had committed 
 a fault, he did not permit him for three days to come into his presence, 
 and would no more hear of him ; however much his mother and others 
 interceded for him. Luther said, " I would rather than have a perverse 
 son, have none at all." It was only when the son actually forsook his 
 fault and humbly solicited forgiveness that he pardoned him. And yet 
 this was his favourite son, whom he used to call " his Johnny." AVhen 
 he was advised to lay up a little property for his children, he replied : 
 " That I will not do, else they will not rely on God, and their own 
 hands, but on their gold." The elector in order to make a provision 
 for his wife and children, offered him a share of the mine which is 
 situate on Schneeberg. The possessor of such a mine, receives a part 
 of the profits of the mine. But he refused to accept of this offer in 
 these words : " It would much rather be my duty to say the Lord's prayer, 
 and add thereto a petition, that the ore might not fail, and the profits 
 of the mines be well applied, than that I should accept of any share." Hfe 
 went so far in his contempt and indifference of earthly goods that, when 
 at a certain time a poor man complained to him of his poverty ; and 
 Luther himself had no money, he took from his wife the present given 
 
76 LIFE OF MARTIN LUTHER [cHAP. XVir. 
 
 her by her baptismal sponsors, according to a custom then prevailing, 
 and brought it to the poor man. When he was called to an account for 
 this act, he replied : " God is rich, he will provide something else in 
 the room of it." And from the same disposition he refused many 
 presents which were brought for himself and his wife, and directed them 
 to be given to persons who stood in greater need of them than himself. 
 He likewise on a certain occasion wrote as follows to the elector, who 
 had sent him many presents, "I humbly entreat your highness, not to 
 believe those who represent me to be in needy circumstances, Alas '. 
 I have more and especially have received more from your highness than 
 my conscience will justify. Nor is it becoming in me, that I, who am a 
 preacher of the gospel, should be in affluent circumstances, nor do I 
 desire it. Hence, I in such a manner felt the kind and gracious bene- 
 volence, manifested towards me by your highness, that it immediately 
 gave me a fearful concern of mind. For I would not in this life wish 
 to be found in the number of those, to whom Christ says : ' Wo unto 
 you rich, for ye have your reward.' " And besides, to speak after a tem- 
 poral manner, I would not wish to be burdensome to your highness ; 
 because I know your highness so often makes donations, that there can 
 be nothing left to spare for that purpose. Too much empties the purse. 
 I therefore wish that your highness would wait till I complain myself, 
 that I may not through the generous proflers of your highness made to 
 me, become afraid to beg for others, who are much more deserving 
 objects of such beneficence. For even without this your highness does 
 too much for me. Christ will graciously repay it." 
 
 Whoever is pleased with modesty and humility in great men, must 
 be pleased with them in Luther. However great his merit really was, 
 yet he ascribed the accomplishment of his great work to him only, 
 whose mighty arm guides and directs the whole, and referred every one 
 who praised him, to the praise of God. In several instances he acknow- 
 ledged that there were men much more learned than himself, and that 
 he often needed advice and instruction. External honour was of very 
 little value in his estimation. Some teachers at Wittenberg had, for 
 instance, given orders that all the students should rise as soon as the 
 professor should enter the lecture-room. Luther disapproved of this 
 regulation, and said : " I cannot bear such afiected ceremonies," To- 
 wards common people he was no less condescending and meek. A 
 coachman had at a certain time carried some persons to Wittenberg, and 
 Jiad a strong desire to see the true and right pope, as he expressed 
 himself, and as the common people called Lutiier. He tlierefore went 
 to the house of Luther, knocked at the door, and begged leave to enter. 
 Luther permitted him to come in, and when the coachman took his post 
 at the door, in a shy and respectful way, Luther took him by the hand, 
 which he shook in a friendly manner, pressed him to be seated, invited 
 him to the table, drank his health, and handed to the stranger his own 
 glass, which was in those times considered as the greatest mark of 
 friendship. The poor man was quite transported by the honour which 
 had been done to him; and every where boasted that he had sat at the 
 table with Dr. Martin Luther. The most inconsiderable persons had 
 free access to him, when they stood in need of advice, consolation, in- 
 
V 
 
 CHAP. XVII.J LIFE OF MARTIN LUTHER. 77 
 
 struction and assistance. But it is a position, the truth of which is 
 confirmed by experience ; that the greater and more worthy a man is, 
 the less does he despise the poor and humble. 
 
 Good people are capable of becoming good and excellent friends. 
 Luther's heart was disposed to friendship and affection, wherever he 
 believed he had observed love towards God and uprightness of conduct. 
 He' and Melancthon are a pattern of friendship and love. They prayed 
 for each other, lived and laboured for each other. It is moving to read 
 how much anxiety they fell, and under what great concern of mind they 
 were for each other, ^hen any thing happened to either of them. If 
 one of them was sick, the other relinquished all other business to assist 
 him, and called together all the rest of his friends, in order to pray for 
 his recovery with their united hearts. And we have the more reason 
 to wonder at this, when we consider how easily the one might have 
 become jealous and envious of the other's fame, as they both laboured 
 in one and the same cause. But this did not prevent their hearts from 
 cherishing a mutual love for each other. They were, and remained 
 friends. 
 
 The Papists accused Luther of intemperance in eating and drinking. 
 Even if the circumstance that his enemies had asserted this, did not 
 render the accusation doubtful, yet we need only to consider how little 
 he valued money and other property ; how often he refused to accept 
 of them, to convince ourselves that this accusation was a malicious 
 slander. For these are things which are of service in pampering the 
 stomach. As we have already observed, it was likewise with reluctance 
 that he went to entertainments. And men of veracity among his con- 
 temporaries repeatedly testified that he was very moderate in eating and 
 drinking ; insomuch that they often expressed their astonishment at it, 
 as he was neither small in stature, nor weak in his person. Sometimes 
 when he was deeply engaged in business, he would take no food for 
 several days. But such is the way of the world. Such persons are 
 Gilt of the reach of a direct injury, mankind will often endeavour to hurt 
 by false invective. 
 
 I believe that my readers are now sufficiently acquainted with Luther's 
 good and great heart; and that it will therefore be unnecessary for me 
 to say any thing more. I entertain a confident hope, that by those 
 qualities, he has rendered himself still more worthy of our esteem. For 
 if he had stained his great work with impure actions ; and if his great 
 genius had not been united to a good heart, he would indeed always 
 have claimed our admiration, but would have been unworthy of our 
 love. He would always continue to be considered to have been an 
 enterprising genius, but not a good and a great man. 
 
 g2 
 
SKETCH 
 
 OF THE 
 
 LIFE OF ZUINGLE 
 
 Ulric Zuingle, or Zuinglius, was born January 1, 1484, at "Wild- 
 Knusen, in the county of Tockenburgh, in Switzerland. His education, 
 which was liberal, was completed at the University of Vienna. In his 
 eighteenth year, he became classical teacher at Basil. Four years after- 
 wards he took the degree of M. A., and being chosen pastor of Glarus, 
 was ordained by the Bishop of Constance. Having been trained by a 
 teacher who accustomed him to think for himself, without being tram- 
 melled by the system of the schools, he pursued his inquiries to a dis- 
 covery of the corruptions of Rome. The New Testament was his 
 principal counsellor. He made that the directory of his faith, and he 
 also attended to many of those authors who had been censured by the 
 papacy. But, though he had thus become dissatisfied with existing 
 errors, he did not immediately separate from the pope, but, for ten years, 
 pursued a course of practical instruction at Glarus, contenting himself 
 with exposing, from time to time, some of the superstitions of the church. 
 From Glarus he removed to the abbey of Einsidlin. While there, he 
 preached against vows, pilgrimages, and offerings ; he caused the relics 
 to be buried ; the inscription over the abbey gate — " Here plenary re- 
 mission of sins is obtained," to be effaced ; and he introduced among 
 the nuns, the habit of reading the New Testament. He also taught the 
 necessity of purity of heart and life. He became more and more emi- 
 nent, and excited more and more jealousy in such as were opposed to 
 reformation, but his ecclesiastical superiors allowed him, as yet, to 
 remain unmolested. In 1519, he was invited to the cathedral at Zurich. 
 On being installed there, he announced his intention of preaching from 
 the gospel of Matthew, with no other comment than the Scriptures would 
 afford him. This novel plan of expounding fully the word of God, 
 drew together large auditories, and excited great admiration. The 
 iniquitous traffic of indulgencies, which roused the spirit of Luther in 
 Saxony, was carried into Switzerland. The agent whose business it 
 was to dispose of these lures to perdition, met with great success, until 
 he came to Zurich; there, he was so effectually opposed by Zuingle, 
 that he was obliged to quit the city, and retire into Italy. 
 
 Zuingle was a man of adventurous genius, and of great intrepidity. 
 He was remarkable for his penetration, and, above all, was learned in 
 
 79 
 
80 LIFE OF ZUINGLE. 
 
 the word of God ; so that he was well qualified to be a leader in the 
 cause of truth. So sensible were the Papists of his weight of character, 
 that he was much courted by the cardinals, and Pope Adrian sent him, 
 by his nuncio, a brieve written with his own hand. Moreover, the force 
 of Italian gold was tried upon him, but he was not open to a bribe. 
 
 Being an enemy to offensive war, Zuingle, in 1522, obtained the pas- 
 sage of a law, in the assembly of the Canton of Zurich, abolishing all 
 alliances and subsidies for the term of twenty-five years. 
 
 He declared the superiority of the rules of the gospel over those of 
 ecclesiastical discipline, and when some persons were denounced to the 
 magistrate, for infringing the fast of Lent, without a dispensation, he de- 
 fended them. The word of God he considered the authority from which 
 there was no appeal, and the decisions of the church as binding only so 
 far as they were founded in that word. At length, he openly avowed 
 the principles of the Reformation, and when, in consequence, he was 
 called to give an account of his doctrine, the great council of Zurich 
 decided, " That Zuingle, having been neither convicted of heresy, nor 
 refuted, should continue to preach the gospel as he had already done ; 
 that the pastors of Zurich, and its territory, should rest their discourses 
 on the words of Scripture alone." But, though he was thus supported 
 by the magistracy, he appeared more anxious to lay a solid foundation 
 for a salutary change, by instructing the people, than to hazard too much 
 by hastily .abolishing ceremonies and modes of worship. In 1524, the 
 pictures and statues were removed, and, step by step, the simplicity of 
 the gospel v^as introduced, until, in f525, the mass was abolished. 
 
 In L525, the Anabaptists attacked Zuingle. They began by insinuat- 
 ing into the minds of the people that the Reformation was not sufficiently 
 spiritual. They then addressed Zuingle himself, charging him with 
 conducting the business of religion in a slow and frigid manner. They 
 insisted on the necessity of adult baptism in all cases, and declared re- 
 baptization the criterion of a union with Christ. The senate caused 
 conferences to be held on the subject, but they were in vain. The Ana- 
 baptists at length became furious. They boasted of having all things 
 in common, and threatened destruction to all who would not follow their 
 example. They also pretended to propliecy — crying, " AVo to Zurich! 
 Wo to Zurich! Repent or perish!" — allowing the same space for 
 repentance that was allowed to Nineveh. Other conferences were 
 appointed, but these fanatics were not open to argument. Finally, the 
 senate made their offence capital, and, a year or two after, one of them 
 suffered. 
 
 Zuingle differed from Luther on some points, which created a very 
 unhappy controversy between them and their respective parties, that 
 continued for several years to the great injury of the Reformation. At 
 length, in 1529, Philip, Landgrave of Hesse, anxious to close the dispute, 
 invited Luther and Zuingle to a conference at Marpurg. Thither they 
 repaired, Luther accompanied by Melancthon, and Zuingle by Oeco- 
 lampadius. The argument continued four days, after which they all 
 signed fourteen articles containing the essential doctrines of Christianity, 
 and expressed a hope that their difference, with respect to minor points, 
 would not interrupt their harmony. 
 
LIFE OF ZUINGLE. 81 
 
 The canton of Berne followed that of Zurich in adopting the Reform- 
 ation. In an assembly, at which Zuingle was present, the subject was 
 discussed, and, so triumphant were the reformers, that, in conclusion, 
 the grand council of the canton resolved to adopt their principles. Upon 
 tliis, five of the cantons, who were attached to popery, entered into a 
 solemn engagement to prevent the doctrines of Luther and Zuingle from 
 being preached among them. But the hostilities between the Roman 
 and reformed cantons were terminated by the treaty of Coppel, in 1529. 
 This treaty, however, was broken, and a batde took place at which 
 Zuingle was present. The Zurichers, who had gone to the relief of 
 their countrymen at Coppel, were defeated, and Zuingle was mortally 
 wounded. His wound deprived him of his senses, but, recovering him- 
 self, " he crossed his arms on his breast and lifted his languid eyes to 
 Heaven." In this condition he was found by some Catholic soldiers, 
 who, without knowing him, oflered to bring him a confessor; but, as 
 he made a sign of refusal, the soldiers exhorted him to recommend his 
 soul to the Holy Virgin. On a second refusal, one of them furiously 
 exclaimed, " Die then, obstinate heretic !" and pierced liim through with 
 a sword. His body was found on the next day, and the celebrity of his 
 name drew together a great crowd of spectators. One of these, who 
 had been his colleague at Zurich, after intently gazing on his face, thus 
 expressed his feelings : " Whatever may have been thy faith, I am sure 
 thou wert always sincere, and that thou lovedst thy country. May God 
 take tliy soul in mercy !" Among the savage herd some voices ex- 
 claimed, "Let us burn his accursed remains!" The proposal was 
 applauded ; a military tribunal ordered the execution, and the ashes of 
 Zuingle Avere scattered to the wind. Thus, at the age of forty-seven, he 
 terminated a glorious career by an event deeply lamented by all the 
 friends of the Reformation, and occasioning triumph to the partisans of 
 the Romish church. 
 
 11 
 
A SELECTION 
 
 OF THE 
 
 MOST CELEBRATED SERMONS 
 
 OF 
 
 MARTIN LUTHER. 
 
 SERMON I. 
 
 Gal. IV., from the first to the seventh verse, inclusive. 
 
 1. Now I say, that the heir, as long as he is a child, differeth nothing from 
 a servant, though he be lord of all ; 
 
 2. But is under tutors and governors until the time appointed of the father. 
 
 3. Even so we, when we were children, were in bondage under the ele- 
 ments of the world : 
 
 4. But when the fulness of the time was come, God sent forth his Soif, 
 made of a woman, made under the law, 
 
 5. To redeem them that were under the law, that we might receive the 
 adoption of sons. 
 
 G. And because ye are sons, God hath sent forth the Spirit of his Son 
 in your hearts, crying, Abba, Father. 
 
 7. Wherefore thou art no more a servant, but a son ; and if a son, then 
 an heir of God through Christ. 
 
 Tins text touches the very pith of Paul's chief doctrine ; the 
 cause why it is well understood but by few, is, not that it is so 
 obscure and hard, but because there is so little knowledge of faith 
 left in the world, with which it cannot be that one rightly under- 
 stands Paul, who every where treats of faith with such force of 
 spirit. I must therefore speak in such a manner, that this text 
 will appear plain; and that I may more conveniently illustrate it, 
 I will speak a few words by way of preface. 
 
 Firsjj^ therefore, we must understand the treatise in which 
 good works are set forth, far different from that which treats of 
 justification ; as there is a great diflerence between the substance 
 and the working ; between a man and his work. Justification is 
 of man and not of works; for man is either justified and saved, 
 or judged and condemned, nnd not works. Neither is it a con- 
 troversy among the godly, that man is not justified by work, but 
 righteousness must come from some other source than from his 
 own works: for Moses, writing of Abel, says, "The Lord had 
 respect unto Abel, and to his offering." First he had respect to 
 Abel himself, then to his offering; because Abel was first counted 
 
 633 83 
 
84 LUTHER'S SERMONS. 
 
 righteous and acceptable to God, and then for his sake his offer- 
 ing was accepted also, and not he because of his offering. Again, 
 God had no respect to Cain, and therefore neither to his offering: 
 therefore thou seest that regard is had first to the worker, then to 
 the work. 
 
 From this it is plainly gathered, that no work can be accept- 
 able to God, unless he which worketh it was first accepted by 
 him : and again, that no work is disallowed of him, unless the au- 
 thor thereof be disallowed before. I think these remarks will be 
 sufficient concerning this matter at present, of which it is easy to 
 understand that there are two sorts of works ; those before justifi- 
 cation, and those after it ; and that these last are good works 
 indeed, but the former only appear to be good. Hereof cometh 
 such disagreement between God and those counterfeit holy ones ; 
 for this cause nature and reason rise and rage against the 
 Holy Ghost; this is that of which almost the whole scripture 
 treats. The Lord in his word defines all works that go before 
 justification to be evil, and of no imp(Trtance, and requires that 
 man before all things be justified. Again, he pronounces all men 
 which are unregenerate, and have that nature which they received 
 of their parents unchanged, to be unrighteous and wicked, accord- 
 ing to that saying, Ps. 110. "All men are liars," that is, unable to 
 perform their duty, and to do those things which they ought to 
 do; and Gen. 6. " Every imagination of the thoughts of his heart 
 are only evil continually ;" whereby he is able to do nothing that 
 Is good, for the fountain of his actions, which is his heart, is 
 corrupted. If he do work's which outwardly seem good, they 
 are no better than the offering of Cain. 
 
 Here again comes forth reason, our reverend mistress, seem- 
 ing to be marvellously wise ; but who indeed is unwise and blind, 
 gainsaying her God, and reproving him of lying ; being furnished 
 with her follies and feeble armour, to wit, the light of nature, free 
 will, the strength of nature, also with the books of the heathen 
 and the doctrines of men ; contending that the works of a man not 
 justified, are good works, and not like those of Cain ; yea, and 
 so good that he that worketh them is justified by them ; that God 
 will have respect first to the works, then to the worker* Such 
 doctrine now bears the sway everv'where in schools, colleges, 
 and monasteries, wherein no other saints than Cain was, have 
 rule and authority. Now from this error comes another ; they 
 which attribute so much to works, and do not accordingly esteem 
 the worker, and sound justification, go so far, that they ascribe all 
 merit and righteousness to works done before justification: 
 making no account of faith, alleging that which James saith, 
 that without works faith is dead. This sentence of the apostle, 
 they do not rightly understand ; making but little account of faith, 
 they always stick to works, whereby thev think to merit exceed- 
 
 G34 
 
LUTHER'S SERMONS. 85 
 
 mgly, and are persuaded that for their work's sake they shall 
 obtain the favour of God : by this means they continually disagree 
 with God, showing themselves to be the posterity of Cain. God 
 hath respect unto man, these to the works of man ; God allowetb 
 the work for the sake of him that worketh, these require that for 
 the work's sake the worker may be crowned. ; 
 
 But here, perhaps, thou wilt say, what is needful to be done ? 
 by what means shall I become righteous and acceptable to God? 
 how shall I attain to this perfect justification? The gospel answers, 
 teaching that it is necessary that thou hear Christ, and repose 
 thyself wholly on him, denying thyself and distrusting thine own 
 strength ; by this means thou shalt be changed from Cain to Abel, 
 and being thyself acceptable, shalt offer acceptable gifts to the Lord. 
 It is faith that justifieth thee : thou being endued therewith, the 
 Lord remitteth ail thy sins by the mediation of Christ his Son ; 
 in whom this faith believeth and trusteth. Moreover, he giveth 
 unto such a faith his spirit, which changes the man and makes 
 him anew, giving him another reason and another will. Such 
 a one worketh nothing but good works. Wherefore nothing 
 is required unto justification, but to hear Jesus Christ our Saviour, 
 and to believe in him. Howbeit these are not the works of na- 
 ture, but of grace. 
 
 He, therefore, that endeavours to attain these things by works, 
 shutteth the way to the gospel, to faith, grace, Christ, God, and 
 all things that help unto salvation. Again, nothing is necessary 
 in order to accomplish good works but justification ; and he that 
 hath attained it performs good works, and not any other. Hereof 
 it sufficiently appears that the beginning, the things following, and 
 the order of man's salvation are after this sort ; first of all it is 
 required that thou hear the word of God, next that thou believe, 
 then that thou work, and so at last become saved and happy. 
 He that changes this order, without doubt is not of God. Paul 
 also describes this, saying, Rom. x. " Whosoever shall call upon 
 the name of the Lord shall be saved. How then shall they call 
 on him in whom they have not believed? and how shall they be- 
 lieve in him of whom they have not heard? and how shall they 
 hear without a preacher? and how shall they preach except they 
 be sent?" 
 
 Christ teaches us 1o pray the Lord of the harvest, to send 
 forth labourers into his harvest ; that is, sincere preachers. 
 When we hear these preach the true word of God, we may be- 
 lieve ; which faith justifies a man, and makes him godly indeed, 
 so that he now calls upon God in the spirit of holiness, and works 
 nothing but that which is good, and thus becomes a man saved. 
 Thus he that believeth shall be saved ; but he that worketh with- 
 out faith is condemned ; as Christ saith, he that doth not believe 
 shall be condemned, from which no works shall deliver him. 
 
 H 685 
 
86 LUTHER'S SERMONS. 
 
 Some say, I will now endeavour to become honest; it is m«et 
 surely that we study to lead an honest life, and to do good works. 
 But if one ask them how we may apply ourselves unto honesty, 
 and by what means we may attain it, they answer, that we must 
 fast, pray, frequent temples, avoid sins, &c. Whereby one be- 
 comes a Chatterhouse Monk, another chooses some other order 
 of Monks, and another is consecrated a priest: some torment 
 their flesh by wearing hair cloth, others scourge their bodies with 
 whips, others afflict themselves in a ditlerent manner; but these 
 are of Cain's progeny, and their works are no better than his: 
 for they continue the same that they were before, ungodly, and 
 without justification ; there is a change made of outward works 
 only, of apparel, of place, «fcc. 
 
 . They scarce think of faith, they presume only on such works 
 as seem good to themselves, thinking by them to get to heaven. 
 But Christ said. Enter in at the strait gate, for 1 say unto you, 
 many seek to enter in and cannot. Why is this? because they 
 know not what this narrow gate is: for it is faith, which al- 
 together annihilates or makes a man appear as nothing in his own 
 eyes, and requires him not to trust in his own works, but to de- 
 pend upon the grace of God, and be prepared to leave and sufier 
 all things. Those holy ones of Cain's progenj', think their good 
 works are the narrow gate ; and are not, therefore, extenuated or 
 made less, whereby they might enter. 
 
 When we begin to preach of faith, to those that believe al- 
 together in works, they laugh and hiss at us, and say, dost thou 
 count us as Turks and Heathens, whom it behooves now first to 
 learn faith ? is there such a company of priests, monks, and nuns, 
 and is not faith known 1 who knoweth not what he ought to be- 
 lieve? even sinners know that. Being after this sort animated 
 and stirred up, they think themselves abundantly endued with 
 faith, and that the rest is now to be finished and made perfect 
 by works. They make so small and slender account of faith, 
 because they are ignorant what faith is, and that it alone doth 
 justify. They call it faith, believing those things which they have 
 heard of Christ : this kind of faith the devils also have, and yet they 
 are not justified. But this ought rather to be called an opinion 
 of men. To believe those things to be true which are preached 
 of Christ, is not sufficient to constitute thee a christian, but thou 
 must not doubt that thou art of the number of them unto whom 
 all the benefits of Christ are given and exhibited ; which he that 
 believes must plainly confess, that he is holy, godly, righteous, the 
 son of God, and certain of salvation ; and that by no merit of his 
 own, but by the mere mercy of God jioured forth upon him for 
 Christ's sake: which he believes to be so rich and plentiful, as 
 indeed it is, that although he be as it were drowned in sin, he is 
 notwithstanding made holv, and become the son of God. 
 
 636 
 
LUTHER'S SERMONS. • 87 
 
 Wherefore take heed that thou nothing doubt, that thou art 
 the son of God, and therefore made righteous by his grace ; let 
 all fear and care be done away. However thou must fear and 
 tremble that thou mayest persevere in this way unto the end ; but 
 thou must not do this as though it consisted in thy own strength, 
 for righteousness and salvation are of grace, whereunto only thou 
 must trust. But when thou knowest that it is of grace alone, and 
 that thy faith also is the gift of God, thou shall have cause to fear, 
 lest some temptation violently move thee from this faith. 
 
 Every one by faith is certain of this salvation : but we ought to 
 have care and fear that we stand and persevere, trusting in the 
 Lord, and not in our own strength. When those of the race of 
 Cain hear faith treated of in this manner, they marvel at our 
 madness as it seems to them. God turn us from this way, say 
 they; that we should affirm ourselves holy and godly, far be this 
 arrogance and rashness from us : we are miserable sinners, we 
 should be mad, if we should arrogate holiness to ourselves. Thus 
 they mock at true faith, and count such doctrine as this execrable 
 error ; and thus try to extinguish the gospel. These are they that 
 deny the faith of Christ, and persecute it throughout the whole 
 world; of whom Paul speaks, 1 Tim. iv, "In the latter times many 
 shall depart from the faith," &c. for we see by these means that 
 true faith lies everywhere oppressed ; it is not preached, but 
 commonly disallowed and condemned. 
 
 The pope, bishops, colleges, monasteries, and universities, have 
 more than five hundred years persecuted it with one mind and 
 consent most obstinately; which has been the means of driving 
 many to hell. If any object against the admiration, or rather 
 the mad senselessness of these men, if we count ourselves even 
 holy, trusting the goodness of God to justify us, or as David prayed, 
 "Preserve thou me, O Lord, for I am holy," Ps. 86. or as Paul 
 saith, " The spirit of God beareth witness with our spirit, that we 
 are the children of God ;" they answer, that the prophet and apostle 
 would not teach us in these words, or give us an example which 
 we should follow, but that they being particularly and specially 
 enlightened, received such revelation of themselves. In this way 
 they misrepresent the scripture, which affirms that they are holy, 
 saying, that such doctrine is not written for us, but that it is rather 
 peculiar miracles, which do not belong to all. This forged imagi- 
 nation we account of, as having come from their sickly brain. 
 Again, they believe that they shall be made righteous and holy 
 by their own works, and that because of them God will give them 
 salvation and eternal blessedness. 
 
 In the opinion of these men it is a christian duty to think that 
 we shall be righteous and saved because of our works; but to 
 believe that these things are given by the grace of God, they con- 
 demn as heretical; attributing that to their own works, which 
 
 607 
 
88 LUTHER'S SERMONS. 
 
 they do not attribute to the grace of God. They that are endued 
 with true faith, and rest upon the grace of the Lord, rejoice with 
 holy joy, and apply themselves with pleasure to good works, not 
 such as those Cain's progeny do, as feigned prayers, fasting, 
 base and filthy apparel, and such like trifles, but to true and good 
 works whereby their neighbours are profited. 
 
 Perhaps some godly man may think, if the matter be so, and 
 our works do not save us, to what end are so many precepts given 
 us, and why doth God require that they be obeyed? The present 
 text of the apostle will give a solution of this question, and upon this 
 occasion we will give an exposition thereof. The Galatians being 
 taught of Paul the faith of Christ, but afterwards seduced by false 
 apostles, thought that our salvation must be finished and made 
 perfect by the works of the law ; and that faith alone doth not 
 suffice. These Paul calls back again from works unto faith with 
 great diligence ; plainly proving that the works of the law which 
 go before faith, make us only servants, and are of no importance 
 toward godliness and salvation ; but that faith makes us the sons 
 of God, and from thence good works without constraint forthwith 
 plentifully flow. 
 
 But here we must observe the words of the apostle ; he calls 
 him a servant that is occupied in works without faith, of which 
 we have already treated at large: but he calls him a son which 
 is righteous by faith alone. The reason is this, although the 
 servant apply himself to good works, yet he does it not with the 
 same mind as doth the son ; that is, with a mind free, willing, and 
 certain that the inheritance and all the good things of the Father 
 are his ; but does it as he that is hired in another man's house, who 
 hopes not that the inheritance shall come to him. The works in- 
 deed of the son and the servant are alike ; and almost the same in 
 outward appearance ; but their minds difler exceedingly : as Christ 
 saith, " The servant abideth not in the house forever, but the son 
 abideth ever." John viii. 
 
 Those of Cain's progeny want the faith of sons, which they 
 ("onfess themselves ; for they think it most absurd, and wicked 
 arrogancy, to affirm themselves to be the sons of God, and holy; 
 therefore as they believe, even so are they counted before God ; 
 they neither become holy or the sons of God, nevertheless they 
 are exercised with the works of the law, wherefore they are and 
 remain servants forever. They receive no reward except tem- 
 poral things ; such as quietness of life, abundance of goods, dignity, 
 honour, &c. which we see to be common among the followers 
 of popish religion. Rut this is their reward, for they are servants, 
 and not sons; wherefore in death they shall be separated from all 
 good things, neither shall any portion of the eternal inheritance 
 be theirs who in this life would believe nothing thereof. We 
 
 639 
 
LUTHER'S SERMONS. 89 
 
 perceive, therefore, that servants and sons are not unHke in works, 
 but in mind and faith they have no resemblance. 
 
 The apostle endeavours here to prove that the law with all the 
 works thereof makes us but mere servants, if we have not faith 
 in Christ ; for this alone makes us sons of God. It is the word of 
 grace followed by the Holy Ghost, as it is showed in many places, 
 especially in Acts x. where we read of the Holy Ghost falling 
 on Cornelius and his family, while hearing the preaching of Peter. 
 Paul teaches, Rom. iii. 7. that no man is justified before God by 
 the works of the law ; for sin only cometh by the law. He that 
 trusts in works, condemns faith as the most pernicious arrogancy 
 and error of all others. Here thou seest plainly that such a man 
 is not righteous, being destitute of that faith and belief which is 
 necessary to make him acceptable before God and his Son ; yea, 
 he is an enemy to this faith, and therefore to righteousness also. 
 Thus it is easy to understand that which Paul saitb, that no man 
 is justified before God by the works of the law. 
 
 The worker must be justified before God, before he can work 
 any good thing. Men judge the worker by the works ; God 
 judges the works by the worker. The first precept requires us 
 to acknowledge and worship one God, that is, to trust in him 
 alone, which is the true faith whereby we become the sons of 
 God. Thou canst not be delivered from the evil of infidelity by 
 thy own power, nor by the power of the law ; wherefore all thy 
 works which thou dost to satisfy the law, can be nothing but 
 works of the law ; of far less importance than to be able to jus- 
 tify thee before God ; who countelh them righteous only, which 
 truly believe in him ; for they that acknowledge him the true 
 God, are his sons, and do truly fulfil the law. If thou shouldst 
 even kill thyself by working, thy heart cannot obtain this faith 
 thereby, for thy works are even a hinderance to it, and cause 
 thee to persecute it. 
 
 He that studieth to fulfil the law without faith, is afflicted for 
 the devil's sake ; and continues a persecutor both of faith and the 
 law, until he come to himself, and cease to trust in his own works ; 
 he then gives glory to God who justifies the ungodly, and acknow- 
 ledges himself to be nothing, and sighs for the grace of God, of 
 which he knows that he has need. Faith and grace now fill his 
 empty mind, and satisfy his hunger ; then follow works which are 
 truly good; neither are they works of the law, but of the spirit, 
 of faith and grace : they are called in the scripture, the works of 
 God which he worketh in us. 
 
 Whatsoever we do of our own power and strength, that is not 
 wrought in us by his grace, without doubt is a work of the law 
 and avails nothing toward justification ; but is displeasing to God, 
 because of the infidelity wherein it is done. He that trusts in 
 works does nothing freely and with a willing mind; he would do 
 12 * h2 639 
 
90 LUTHER'S SERMONS. 
 
 no good work at all if he were not compelled by the fear of hell, 
 or allured by the hope of present good. Whereby it is plainly 
 seen that they strive only for gain, or are moved with fear, show- 
 ing that they rather hate the law from their hearts, and had rather 
 there were no law at all : an evil heart can do nothing that is 
 good. This evil propensity of the heart, and unwillingness to do 
 good, the law betrays, when it teaches that God does not esteem 
 the works of the hand, but those of the heart. 
 
 Thus sin is known by the law, as Paul teaches ; for we learn 
 thereby that our afl'ections are not placed on that which is good; 
 this ought to teach us not to trust in ourselves, but to long after 
 the grace of God, whereby the evil of the heart may be taken 
 away, and we become ready to do good works, and love the law 
 voluntarily; not for fear of any punishment, but for the love of 
 righteousness. By this means one is made of a servant, a son ; 
 of a slave, an heir. 
 
 SERMON II. 
 
 Being a continuation of the first. 
 
 We shall now come to treat more particularly of the text. 
 Verse 1. "The heir, as long as he is a child, differeth nothing 
 from a servant, though he be lord of all." We see that the chil- 
 dren unto whom their parents have left some substance, are 
 brought up no otherwise than if they were servants. They are 
 fed and clothed with their goods, but they are not permitted to 
 do with them, nor use them according to their own minds, but 
 are ruled with fear and discipline of manners, so that even in their 
 own inheritance they live no otherwise than as servants. After 
 the same sort it is in spiritual things. God made with his people 
 a covenant, when he promised that in the seed of Abraham, that 
 is in Christ, all nations of the earth should be blessed; Gen. xxii. 
 That covenant was afterwards confirmed by the death of Christ, 
 and revealed and published abroad by the preaching of the gospel. 
 For the gospel is an open and general preaching of this grace, 
 that in Christ is laid up a blessing for all men that believe. 
 
 Before this covenant is truly opened and made manifest to men, 
 the sons of God live after the manner of servants under the law; 
 and are exercised with the works of the law, although they can- 
 not be justified by them ; they are true heirs of heavenly things, 
 of this blessing and grace of the covenant ; although they do not 
 as yet know or enjoy it. Those that are justified by grace, cease 
 from the works of the law, and come unto the inheritance of jus- 
 tification; they then freely work those things that are good, to 
 the glory of God and benefit of their neighbours. For they have 
 
 640 
 
LUTHER'S SERMONS. 91 
 
 and possess it by the covenant of the father, confirmed by Cln-isl, 
 revealed, pubHshed, and as it were delivered into their hands by 
 the gospel, through the grace and mercy of God. 
 
 This covenant, Abraham, and all the fathers which were en- 
 dued with true faith, had no otherwise than we have: although 
 before Christ was glorified, this grace was not openly preached 
 and published : they lived in like faith, and therefore Obtained the 
 like good things. They had the same grace, blessing and cove- 
 nant that we have ; for there is one Father and God over all. 
 Thou seest that Paul here, as in almost all other places, treats 
 much of faith ; that we are not justified by works, but by faith 
 alone. There is no good thing which is not contained in this 
 covenant of God ; it gives righteousness, salvation, and peace :.by 
 faith the whole inheritance of God is at once received. From 
 thence good works come ; not meritorious, whereby thou mayest 
 seek salvation, but which with a mind already possessing right- 
 eousness, thou must do with great pleasure to the profit of thy 
 neighbours. 
 
 Verse 2. " But is under tutors and governors until the time 
 appointed of the father." Tutors and governors are they which 
 bring up the heir, and so rule him and order his goods, that he 
 neither waste his inheritance by riotous living, nor his goods perish 
 or be otherwise consumed. They permit him not to use his goods 
 at his own will or pleasure, but suffer him to enjoy them as they 
 shall hi needful and profitable to him. They keep him at home, 
 and irstruct him whereby he may long and comfortably enjoy 
 his inheritance : but as soon as he arrives to the years of discre- 
 tion and judgment, it cannot but be grievous to him to live in 
 subjection to the commands and will of another. 
 
 In the same manner stands the case of the children of God, 
 ■which are brought up and instructed under the law, as under a 
 master, in the liberty of sons. The law profits them in this, that 
 by i\e fear of it, and the punishment which it threatens, they are 
 drivsn from sin, at least from the outward work : by it they are 
 brought to a knowledge of themselves, and that they do no good 
 at all with a willing and ready mind as becomes sons ; whereby 
 they may easily see what is the root of this evil, and what is es- 
 pecially needful unto salvation ; to wit, a new and living spirit to 
 that which is good : which neither the law nor the works of the 
 law is able to give ; yea, the more they apply themselves to it, 
 the more unwilling they find thenftelves to work those things 
 which are good. 
 
 Here they learn that they do not satisfy the law, although out- 
 wardly they live according to its precepts. They pretend to 
 obey it in works, although in mind they hate it ; they pretend 
 themselves righteous, but they remain sinners. These are like 
 unto those of Cain's progeny, and hypocrites ; whose hands are 
 
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92 LUTHER'S SERMONS. 
 
 compelled to do good, but their hearts consent unto sin and are 
 subject thereto. To know this concerning one's self is not the 
 lowest degree toward salvation. Paul calls such constrained 
 works, the works of the law ; for they flow not from a ready and 
 willing heart ; howbeit the law does not require works alone, but 
 the heart itself; wherefore it is said in the first Psalm of the 
 blessed mart, " But his delight is in the law of the Lord : and in 
 his law doth he meditate day and night." Such a mind the law 
 requires, but it gives it not ; neither can it of its own natui^e : 
 whereby it comes to pass, that while the law continues to exact 
 it of a man, and condemns him as long as he hath not such a 
 mind, as being disobedient to God he is in anguish on every side : 
 his conscience being grievously terrified. 
 
 Then indeed is he most ready to receive the grace of God ; 
 this being the time appointed by the Father when his servitude 
 shall end, and he enter into the liberty of the sons of God. For, 
 being thus in distress and terrified, seeing that by no other means 
 he can avoid the condemnation of the law, he prays to the Father 
 for grace ; he acknowledges his frailty, he confesses his sin, he 
 ceases to trust in works, and humbles himself, perceiving that 
 between him and a manifest sinner, there is no difference at all 
 except of works; that he hath a wicked heart even as every other 
 sinner hath. The condition of man's nature is such, that it is 
 able to give to the law, works only, and not the heart; an onequal 
 division, truly, to dedicate the heart, which incomparably excels 
 all other things, to sin, and the hand to the law ; which is offer- 
 ing chaflf to the law, and the wheat to sin ; the shell to God, and 
 the kernel to Satan. Whose ungodliness if one reprove, they 
 become enraged, and would even take the life of innocent ./^ie/, 
 and persecute all those that follow the truth. 
 
 Those that trust in works, seem to defend them to obtain 
 righteousness; they promise to themselves a great reward for 
 this, by persecuting heretics and blasphemers, as they say, v^hich 
 seduce with error and entice many from good works. But ^ose 
 that God hath chosen, learn by the law how unwilling the heart 
 is to conform to the works of the law ; they fall from their arro- 
 gancy, and are by this knowledge of themselves brought to see 
 their own unworthiness. Hereby they receive that covenant of 
 the eternal blessing and the Holy Ghost, which renews the heart ; 
 whereby they are delighted with the law, and hate sin ; and are 
 willing and ready to do thoie things which are good. This is 
 the time appointed by the Father, when the heir must no longer 
 remain a servant, but a son ; being led by a free spirit, he is no 
 more kept in subjection under tutors and governors after the 
 manner of a servant; which is even that which Paul teaches inj 
 the following : 
 
 Verse 3. " Even so we, when we were children, were in bon 
 
 642 
 
LUTHER'S SERMONS. 93 
 
 dage under the elements of the world." By the word elements, 
 thou mayest here understand the first principles or law written; 
 which is, as it were, the first exercises and instructions of holy 
 learning; as it is said in Heb. v. "As concerning the time ye 
 ought to be teachers, ye have need that one teach you again 
 which be the first principles of the oracles of God." And Col. ii. 
 " Beware lest any man spoil you through philosophy and vain 
 deceit, after the tradition of men, after the rudiments of the 
 world." Again, Gal. iv. "How turn ye again to the weak and 
 beggarly elements, whereunto ye desire again to be in bondage." 
 
 Here Paul calls the law, rudiments ; because it is not able to 
 perform that righteousness which it requires. For whereas it 
 earnestly requires a heart and mind given to godliness, nature is 
 not able to satisfy it; herein it makes a man feel his poverty, 
 and acknowledge his infirmity : it requires that of him by right, 
 which he has not, neither is able to have. " The letter killeth, 
 but the spirit giveth life." 2 Cor. iii. Paul calls them the rudi- 
 ments of the world, which, not being renewed by the spirit, only 
 perform worldly things ; to wit, in places, times, apparel, persons, 
 vessels, and such like. But faith rests not in worldly things, 
 but in the grace, word, and mercy of God ; counting alike, days, 
 meats, persons, apparel, and all things of this world. 
 
 None of these by themselves either help or hinder godliness or 
 salvation. With those of Cain's progeny, faith neither agrees in 
 name or any thing else : one of them eats flesh, another abstains 
 from it ; one wears black apparel, another white ; one keeps this 
 day holy, and another that : every one has his rudiments, under 
 which he is in bondao;e : all of them are addicted to the thinors 
 of the world, which are frail and perishable. Against these 
 Paul speaks. Col. ii. " Wherefore, if ye be dead with Christ from 
 the rudiments of the world, why, as though living in the world, 
 are ye subject to ordinances : touch not, taste not, handle not, 
 which all are to perish with the using, after the commandments 
 and doctrines of men. Which things have indeed a show of 
 wisdom in will-worship and humility, and neglecting of the body; 
 not in any honour to the satisfying of the flesh." 
 
 By this and other places above mentioned, it is evident that 
 monasteries and colleges, whereby we measure the state of spirit- 
 ual men as we call them, plainly disagree with the gospel and 
 christian liberty: and therefore it is much more dangerous to live 
 in this kind of life, than among the most profane men. All their 
 works are nothing but rudiments and ordinances of the world ; 
 neither are they christians but in name, wherefore all their life and 
 holiness are sinful and most detestable hypocrisy. The fair show 
 of feigned holiness which is in those ordinances, does in a mar- 
 vellous and secret manner, withdraw from faith, more than those 
 manifest and gross sins of which open sinners are guilty. Now 
 
 643 
 
94 LUTHER'S SERMONS. 
 
 this false and servile opinion, faith alone takes away, and teaches 
 us to trust in, and rest upon, the grace of God, whereby is given 
 freely tiiat which is needful to work all things. 
 
 Verse 4. "But when the fuhiess of the time was come, God sent 
 forth his Son, made of a woman, made under the law ; Verse 5. 
 To redeem them that were under the law, that we might receive 
 the adoption of sons." After Paul had taught us that righteous- 
 ness and faith cannot come to us by the law, neither can we de- 
 serve it by nature, he shows us by whom we may obtain it ; and 
 who is the author of our justification. The apostle saith, "When 
 the fulness of the time was come ;" here Paul speaks of the time 
 which was appointed by the Father to the son, wherein he should 
 live under tutors, &c. This time being come to the Jews, and 
 ended, Christ came in the flesh ; so it is daily fulfilled to others, 
 when they come to the knowledge of Christ, and change the ser- 
 vitude of the law for the faith of sons. Christ for this cause 
 came unto us, that believing in him, we may be restored to true 
 liberty; by which faith, they of ancient times also obtained the 
 liberty of the spirit. 
 
 As soon as thou believest in Christ, he comes to thee, a deliver- 
 er and Saviour; and now the time of bondage is ended; as the 
 apostle saith, the fulness thereof is come. This surely is very 
 copious, and contains divers things most worthy of notice; so 
 that I greatly fear it will not be handled by us according to the 
 importance of the subject. It teaches that it is not sufficient to 
 believe that Christ has come, but we must believe also that he 
 was sent from God, that he is the Son of God, and also very man ; 
 that he was born of a virgin, who hath alone fulfilled the law, 
 and that not for himself, but for us ; that is, for our salvation. 
 
 Let us weigh and consider these things in order; First, it is 
 sufficiently taught in the gospel of John, that Christ is the Son of 
 God; which he that believeih not, is in a most miserable state; 
 as Christ himself says, John viii. "Except ye believe that I am 
 he, ye shall die in your sins;" and John i. "In him was life, and 
 the life was the light of men !" It is not the will of God that we 
 should believe or put our trust in any other thing, neither doth 
 this honour belong to any other; we must believe that he is the 
 very truth, and that without him we can neither live nor obtain 
 salvation. The apostle saith, "God sent forth his Son;" it is 
 thereby manifest that he existed, before he was made man. If 
 he be the Son, he is more than a man or an angel ; and as they 
 are the highest, surely he must be the true God. Again, seeing 
 that he is sent of God, and is his Son, he must uQeds be another 
 person ; so the apostle teaches here, the Father and the Son are 
 one God, and two persons. Of the Holy Ghost we shall speak 
 hereafter. 
 
 The second thing which ought here to be considered is, that 
 
 644 
 
^ • LUTHER'S SERMONS. 95 
 
 Christ is very man, and the son of man. Thus Paul teaches 
 when he saith, " made of a woman ;" for surely, that which is 
 made or born of a woman, is man ; thus it is necessary that we 
 beheve as the Lord himself declares ; John vi. " Except ye eat 
 the flesh of the Son of man, and drink his blood, ye have no life 
 in you ;" but to eat his flesh and drink his blood, is nothing else 
 than to believe that Christ took these upon him, and did also 
 yield them up to death for our sake. This is that covenant 
 which was promised to Abraham ; " In thy seed shall all the 
 nations of the earth be blessed." Gen. xxii. Christ is this seed, 
 and therefore this true son of Abraham's flesh and blood. Hereby, 
 it appears that those prevail nothing, who make a way unto 
 themselves, to come to God by their own works and godliness ; 
 and, neglecting Christ, strive to come directly to God, as do the 
 Turks and Jews. But Christ alone is the mediator and blessed 
 seed, by whom thou must receive blessings, otherwise thou shalt 
 continue for ever in malediction. 
 
 Christ himself saith, John vi. " No man cometh to the Father 
 but by me." The nature of God is higher than that which we 
 are able to attain unto ; wherefore he hath humbled himself, and 
 taken upon him that nature which is best known, and most familiar 
 to us : to wit, even our own. Here he looks for us, here he will 
 receive us; he that will seek him here shall find him; he that 
 asks shall be heard ; here is the throne of grace and true mercy- 
 seat, from which none are driven that with true faith resort to it. 
 They who neglect him, as though he were made man for nought, 
 and in the meantime pray to God without a mediator, shall pray, 
 but none shall help them ; they shall cry, but none shall hear 
 them. 
 
 The third thing which is here set forth for us to believe is, that 
 Mary the mother of Jesus was a virgin. This Paul affirms, 
 when he says that he was made of a woman, and not of a man. 
 The covenant of God promised to Abraham required these two 
 things ; that Christ should be the true son of Abraham, that is, 
 his seed, flesh, and blood; and that he should also be born free from 
 sin. Thus it was brought to pass, that he should of Mary, being 
 very woman, and the daughter of Abraham, be born very man, 
 and the right offspring of Abraham; and that he should also be 
 born without the commixion of man ; a virgin having conceived 
 by means of the Holy Ghost, it came to pass, that Christ became 
 the true seed of Abraham, and yet free from all contagion of 
 Adam ; and is also the author of eternal blessing to them that 
 believe. : 
 
 The fourth thing to be considered in this place is, that Christ . 
 hath satisfied the law for us; which he witnesseth of himself. 
 Mat. V. " I am not come to destroy the law, but to fulfil it." 
 This also the condition of the covenant requires ; for if bv this 
 
 645 
 
96 LUTHER'S SERMONS. • . 
 
 seed of Abraham all men must be delivered from the curse, it is 
 necessary that by it the law be fulfilled. Men are by nature the 
 children of wrath, and subject to the curse, it must needs be 
 accursed, whatsoever they do ; for it is before proved at large, 
 that he which is evil, can work nothing that is good; likewise, 
 that we can do nothing that God will approve, unless we ourselves 
 be approved of him before. 
 
 The law requires the heart, which cannot be performed by them 
 that are not as yet regenerated by the spirit; therefore it must 
 needs be that all the sons of Adam are guilty of transgressing the 
 law ; and unless Christ perform that which the law requires of 
 them, they must perish by the curse thereof When Christ went 
 about to show that the law required the heart, and to condemn 
 the works which proceeded not from a heart that is godly and 
 consenting to the law, he was accused of the Pharisees, of hav- 
 ing come to destroy the law. In order to take away this false 
 opinion, he said, " Think not that I am come to destroy the law, 
 for I am not come to destroy, but to fulfil:" yea, and I will give 
 a spirit unto them that are mine, which shall justify their hearts 
 by faith, and incline them to truly good works. 
 
 The same is usual with Paul also ; who, when he had rejected 
 the works of the law, and extolled faith, answering such an ob- 
 jection, saith, Rom. iii. " Do we then make the law of no effect? 
 God forbid: yea, we establish the law:" for we teach that the 
 fulfilling of the law is by Christ. The like objections are fre- 
 quently made to us, as though we foi^bid good works, when we 
 disallow of monasteries and their works, and teach that they must 
 first by faith become good and approved of God ; whereby they 
 may afterwards do truly good works, by which their flesh may 
 be chastised, and their neighbours benefited. 
 
 As the law stays us with threatenings and promises, we often- 
 times abstain from evil, and do those things that are good ; how- 
 beit, we do them not for the love of goodness and hatred of evil, 
 but for fear of punishment, and in anticipation of reward : where- 
 fore being left to ourselves, we are servants of the law ; neither 
 do we hear it any otherwise than servants do their hard and 
 cruel master. But those that are not under the law, that is, are 
 not against their wills in subjection to it, do good works and ab- 
 stain from evil, being neither terrified by the threatenings, nor 
 allured with the promises thereof; they voluntarily bear a love to 
 honesty, and hale that which is dishonest; being from their hearts 
 delighted with the law of God, they desire to live no otherwise 
 than the law commands. 
 
 Those that are such, are sons ; whom, not nature, but that 
 blessed seed of Abraham, that is, Christ, could make such ; renew- 
 ing by his grace and spirit the hearts of them that believe in him : 
 wherefore not to be under the law, is not to be free from it, that 
 
 646 
 
LUTHER'S SERMONS. 97 
 
 they may do those things that are contrary to it, but it is so to do 
 good and abstain from evil, not through compulsion, but by free 
 love and with pleasure, even as if the law did not command them. 
 This is the true liberty of a christian, and the deliverance of him 
 from the law; whereof Paul speaks, 1 Tim. i. "The law is not 
 made for a righteous man," &c. which is as much as if he had 
 said, a righteous man of his own accord doth good, and abstains 
 from evil, having no regard either to rewards or punishments; and 
 Rom. vi. " Ye are not under the law but under grace;" that is, ye 
 are sons, not servants ; and also Rom. viii. " For ye have not re- 
 ceived the spirit of bondage again to fear; but ye have received 
 the spirit of adoption." 
 
 The fifth thing that Paul here commands for us to believe, is, 
 that Christ for our sake was made under the law, that he might 
 deliver us from the bondage of it ; and of unwilling servants, make 
 us free sons. Paul saith, speaking of Christ, " He was made un- 
 der the law, that he might redeem them which were under the 
 law;" that is, might deliver them from the law. He delivers them 
 from it, not by abolishing it, but by fulfilling it; giving a free spi- 
 rit which shall do all things willingly without any respect to its 
 promises or threatenings. This was the condition of Adam and 
 Eve before they had sinned. But by what means is this spirit 
 given and liberty obtained ? no otherwise than by faith ; for he that 
 truly believes that Christ came for this cause, that he might de- 
 liver us from the law, and that he hath already delivered him, he, 
 I say, hath indeed received the spirit of liberty, and doth verily 
 obtain that which he believeth ; for both faith and the spirit come 
 together. 
 
 When the angel went into the prison to deliver Peter, both of 
 them were in the prison together ; Peter was there, being cast in 
 by Herod, not of his own accord ; but the angel went in of his 
 own accord ; wherefore it was free for him to go forth whenever 
 he pleased : he was there for Peter's sake, and not for his own : 
 whom when Peter heard and followed, it was free for him also 
 to go forth out of the prison. The prison here represents the law ; 
 Peter our conscience ; and the angel Christ. Christ being absent, 
 our conscience is held captive by the law ; being unwilling of 
 itself, it is moved unto good things by the threatenings and prom- 
 ises thereof. The keepers of the prison are the teachers which 
 declare the force of the law to us. So we, being bound in the 
 prison of the law, Christ comes to us and makes himself subject 
 to the law, and does the works of the law with his own accord ; 
 yea, and doth them for our sake, that he may join us unto him. 
 
 If now w^e cleave to him, and follow him, we go forth ; but 
 
 this cleaving to, and following him, is nothing else than to believe 
 
 in him, and not to doubt that he became man, and was made sub- 
 
 iect to the law for our salvation ; whereby he makes us ready and 
 
 13 I 64T 
 
9a; LUTHER'S SERMONS. 
 
 willing to do with pleasure all things that the law requires. The 
 greater our faith is, the more ready and willing our nainds are to 
 do those things that God commands: this is the true deliverance 
 from the law, and from the condemnation of sin and death. By- 
 faith we must pass from sin and death, to righteousness and life. 
 Unless we understand the nature of fahh, we shall be but little 
 benefited by the writings of Paul. 
 
 Verse 0. " And because ye are sons, God hath sent forth the 
 spirit of his son into your hearts, crying, Abba, Father." Here 
 we see plainly that the Holy Ghost cometh to the saints, not by 
 works, but by faith alone. Sons believe, while servants only 
 work; sons are free from the law, servants are held under the 
 law ; as appears by those things that have been before spoken. 
 But how comes it to pass that he saith, " because ye are sons, 
 God hath sent forth the si)iiit," &c. seeing it is before said, that 
 by the coming of the spirit we are changed from servants to 
 sons: but here, as though we could be sons before the coming 
 of the spirit, he saith, " because ye are sons," &c. To this ques- 
 tion we must answer, that Paul speaks here in the same manner 
 that he did before ; that is, before the fulness of the time came, 
 we were in bondage under the rudiments of the world : alh that 
 shall become sons, are counted in the place of sons with God : 
 therefore he saith rightly, " because ye are sons ;" that is, because 
 the state of sons is appointed to you from everlasting, " God hath 
 sent forth the spirit of his son ;" to wit, that he might finish it in 
 you, and make you such as he hath long since of his goodness 
 determined that he would make you. 
 
 Now if the Father give unto us his spirit, he will make us his 
 true sons and heirs, that we may with confidence cry with Christ, 
 Abba, Father ; being his brethren and fellow heirs. The appstle 
 has well set forth the goodness of God which makes us partakers 
 with Christ, and causes us to have all things common with him, 
 so that we live and are led by the same spirit. These words of 
 the apostle show that the Holy Ghost proceeds from Christ, as 
 he calls him his spirit. God hath sent forth the spirit of his son, 
 that is, of Christ ; for he is the spirit of God, and comes from 
 God to us, and not ours; unless one will say after this manner, 
 " my holy spirit," as we say, " my God," "my Lord," &c. As 
 he is said to be the holy spirit of Christ, it proves him to be God 
 of whom that spirit is sent, therefore it is counted his spirit. 
 
 Christians may perceive by this, whether they have in them- 
 selves the Holy Ghost: to wit, the spirit of sons; whether they 
 hear his voice in their hearts: for Paul saith, he crieth in the 
 hearts which he possesseth, Abba, Father; he saith also, Rom. viii. 
 " We have received the spirit of adoption, whereby we cry 
 Abba, Father." Thou hearest this voice when thou findest so 
 much failh in thvself, that thou dost assuredly without doubtinar 
 
 648 
 
LUTHER'S SERMONS. • 99 
 
 presume that not only thy sins are forgiven thee, but- also that 
 thou art the beloved son of God ; which being certain of eternal 
 salvation, durst both call him Father, and be delighted in him 
 with a joyful and confident heart. To doubt these things, brings 
 a reproach upon the death of Christ, as though he had not obtained 
 all things for us. 
 
 It may be that thou shalt be so tempted, as to fear and doubt, and 
 think plainly that God is not a favourable Father, but a wrathful 
 revenger of sins : as it happened widi Job and many other saints : 
 but in such a conflict, this trust and confidence that thou art a 
 son, ought to prevail and overcome. It is said, Rom. viii. " The 
 spirit itself maketh intercession for us with groanings which can- 
 not be uttered ; and that he beareth witness with our spirit, that 
 we are the children of God." How can it therefore be that our 
 hearts should not hear this cry and testimony of the spirit? But 
 if thou dost not feel this cry, take heed that thou be not slothful 
 and secure ; pray constantly, for thou art in an evil state. 
 
 Cain saith. Gen. iv. " My punishment is greater than I can 
 bear. Behold, thou hast driven me out this day from the face of 
 the earth; and from thy face shall I be hid; and it shall come to 
 pass, that every one that findeth me shall slay me." This is a 
 dreadful and terrible cry, which is heard from all Cain's progeny; 
 all such as trust to themselves and their own works; who put not 
 their trust in the Son of God, neither consider that he was sent from 
 the Father, made of a woman under the law ; much less that all 
 these things were done for their salvation. And while their un- 
 godliness is not herewith content, they begin to persecute even 
 the sons of God; and grow so cruel, that after the example of 
 their father Cain, they cannot rest until they slay their righteous 
 brother Abel: wherefore the blood of Christ continually cries out 
 against them nothing but punishment and vengeance ; but for the 
 heirs of salvation, it cries by the spirit of Christ for nothing but 
 grace and reconciliation. 
 
 The apostle here uses a Syrian and Greek word ; saying, Abba, 
 Pater. This word Abba, in the Syrian tongue, signifies a father; 
 by which name the chief of monasteries are still called ; and by 
 the same name, Heremites in time past, being holy men, called 
 their presidents : at last by use, it was also made a Latin word. 
 Therefore that which Paul saith, is as much as, Father, Father ; 
 or if thou hadst rather, " my Father." 
 
 Verse 7. "Wherefore thou art no more a servant, but a son, 
 and if a son, then an heir of God through Christ." He saith, that 
 after the coming of the spirit, after the knowledge of Christ, " thou 
 art not a servant." A son is free and willing, a servant is com- 
 pelled and unwilling: a son liveth and resteth in faith, a servant 
 in works. Therefore it appears that we cannot obtain salvation 
 
 649 
 
100 LUTHER'S SERMONS. 
 
 of God by works ; but before thou workest that which is accept- 
 able to him, it is necessary that thou receive salvation; then 
 good works will freely flow, to the honour of thy heavenly Father, 
 and to the profit of thy neighbours ; without any fear of punish- 
 ment, or looking for reward. 
 
 If this inheritance of the Father be thine by faith, surely thou 
 art rich in all things, before thou hast wrought any thing. It is 
 said, 1 Peter i. Your salvation is prepared and reserved in heaven, 
 to be showed in the last time ; wherefore, the works of a Christian 
 ought to have no regard to merit, which is the manner of ser- 
 vants, but only for the use and benefit of our neighbours, whereby 
 we may truly live to the glory of God. Lest that any think that so 
 great an inheritance cometh to us without cost, (although it be 
 given to us without ow^ cost or merit,) yet it cost Christ a dear 
 price; who, that he might purchase it for us, was made under 
 the law, and satisfied it for us, both by life and also by death. 
 
 Those benefits which from love we bestow upon our neighbour, 
 come to him freely, without any charges or labour of his ; not- 
 withstanding they cost us something; even as Christ hath be- 
 stowed those things which are his upon us. Thus hath Paul 
 called back the Galatians from the teachers of works, which 
 preached nothing but the law, perverting the Gospel of Christ. 
 Which things are very necessary to be marked of us also ; for 
 the pope, with his prelates and monks, hath for a long time in- 
 truded, urging his laws, which are foolish and pernicious, dis- 
 agreeing in every respect with the word of God ; seducing almost 
 the whole world from the Gospel of Christ, and plainly extin- 
 guishing the faith of sons ; as the scripture hath in divers places 
 manifestly prophesied of his kingdom. Wherefore, let every one 
 that desires salvation, diligently take heed of him and his fol- 
 lowers, no otherwise than Satan himself. 
 
 650 
 
LUTHER'S SERMONS. 101 
 
 SERMON III. 
 
 Luke X.,from the 23d to the 37th verse, inclusive. 
 
 23. And he turned him unto his disciples, and said privately, Blessed are 
 the eyes which see the things which ye see. 
 
 24. For I tell you, That many prophets and kings have desired to see those 
 things which ye see, and have not seen them ; and to hear those things which 
 ye hear, and have not heard them. 
 
 25. And behold, a certain lawyer stood up, and tempted him, saying. 
 Master, what shall I do to inherit eternal life ? 
 
 26. He said unto him, What is written in the law 1 how readest thoul 
 
 27. And he answering said. Thou shall love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy strength, and with all thy mind : 
 and thy neighbour as thyself. 
 
 28. And he said unto him, Thou hast answered right: this do, and thou 
 shalt live. 
 
 29. But he, willing to justify himself, said unto Jesus, And who is my 
 neighbour 1 
 
 30. And Jesus answering, said, A certain man went down from Jerusalem 
 to Jericho, and fell among thieves, which stripped him of his raiment, and 
 wounded him, and departed, leaving him half dead. 
 
 31. And by chance there came down a certain priest that way; and when 
 he saw him, hp passed by on the other side. 
 
 32. And likewise a Levite, when he was at the place, came and looked on 
 him, and passed by on the other side. 
 
 33. But a certain Samaritan, as he journeyed, came where he was; and 
 when he saw him, he had compassion on him. 
 
 34. And went to him, and bound up his wounds., pouring in oil and wine, 
 and set him on his own beast, and brought him to an inn, and took care 
 of him. 
 
 35. And on the morrow, when he departed, he took out two pence, and 
 gave them to the host, and said unto him, Take care of him; and whatsoever 
 thou spendest more, when 1 come again, I will repay thee. 
 
 36. Which now of these three, thinkest thou, was neighbour unto him 
 that fell among the thieves? 
 
 37. And he said, He that showed mercy unto him. Then said Jesus unto 
 him. Go, and do thou likewise. 
 
 I HOPE that you rightly understand this gospel, it being preached 
 every year ; notwithstanding, occasion now offers, and we shall 
 treat of it again. First, the evangelist saith that Christ took his 
 disciples aside, and said unto them secretly, " Blessed are the 
 eyes which see the things that ye see ; for I tell you that many 
 prophets and kings have desired to see those things which ye 
 see, and have not seen them ; and to hear those things which ye 
 hear, and have not heard them." To see and to hear, is to be 
 understood in this place, simply of the outward seeing and hear- 
 ing ; to wit, that they saw Christ come in the flesh, heard his 
 sermons, and were present at those miracles which he did among 
 the Jews. The Jews saw the same according to the flesh, yea, 
 
 1 2 651 
 
102 LUTHER'S SERMONS. 
 
 and felt them also ; yet did they not truly acknowledge him for 
 Christ, as the apostles did ; and especially Peter, who in the 
 name of all the rest did confess him, saying, " Thou art Christ, 
 the Son of the living God." We grant, indeed, that there were 
 some among the Jews which acknowledged him, as did the apos- 
 tles, but the number of them was very small ; wherefore, he taketh 
 his apostles severally unto himself 
 
 Many prophets and kings have seen Christ, howbeit, in the 
 spirit ; as the Lord himself saith to the Jews, of Abraham ; John 
 viii. " Your father Abraham rejoiced to see my day ; and he 
 saw it, and was glad." The Jews thought that he had spoken 
 of the bodily seeing ; but he spake of the spiritual seeing, whereby 
 all Christian hearts did behold him before he was born ; for if 
 Abraham saw him, undoubtedly many other prophets in whom 
 the Holy Ghost was, saw him also. And although this seeing 
 saved the holy fathers and prophets, yet did they always with 
 most inward and hearty affection desire to see Christ in the flesh, 
 as is plainly showed in the prophets; wherefore the Lord saith 
 unto his dJBciples, which saw him both in the flesh and in the 
 spirit, "Blessed are the eyes which see those things which you 
 see;" as if he had said, now is the acceptable year and time of 
 grace ; the matter is so weighty and precious, that the eyes are 
 said to be blessed which see it ; for now was the gospel preached 
 openly and manifestly both by Christ and also by his apostles ; 
 whereupon he here calleth them all blessed which see and hear 
 such grace; which 1 have preached much, and a long time to 
 you ; I would to God that you keep that which I have spoken 
 fresh in memory. 
 
 When the Lord spake these things, a certain lawyer stood up, 
 showing himself, as he thought, to be some great one; who, 
 tempting the Lord, saith. Master, what shall I do to inherit eternal 
 life? This lawyer was endued with wisdom, and not unskilful 
 in the scriptures, which even his answer declares ; yet in this 
 place he is proved a fool: yea, he is brought to shame and igno- 
 miny; for ('hrist taketh away all his glorying in one word; 
 believing that he had observed the whole law, and that he was 
 chief one with respect to others, as undoubtedly he was, he 
 thought himself sufficiently worthy by reason of his godliness 
 and learning to be conversant with the Lord. But what doth the 
 Lord in this case 7 the following text declares: "And he said 
 unto him, what is written in the law ? 'how readest thou? he 
 answered and said, Thou shalt love the Lord thy God with all 
 thy heart, and with all thy soul, and with all thy strength, and 
 Vv'ith all thy mind, and thy neighbour as thyself Then he said 
 unto him, thou hast answered right; do this, and thou shalt live." 
 Methinks the Lord gave this good man a hard lesson ; he deals 
 very plainly with him, and puts him to shame openly, before all. 
 
 652 
 
LUTHER'S SERMONS. 103 
 
 He proves that he had done nothing ; who, notwithstanding, 
 thought that he had done all things. 
 
 If 1 had time, many things might be spoken of the two com- 
 mandments ; for they are the chief and greatest commandments 
 in Moses; on which the whole law and and aU the prophets 
 hang ; as Christ himself saiih in Matthew. If we consider the 
 commandments of Moses, they have respect ailtogether unto love 
 for this commandment, "Thou shalt have no other gods before 
 me ;" we cannot otherwise declare or interpret, than this, Thou 
 shalt love God alone ; so Moses expoundod, where he saith, 
 Deut. vi. 4 and 5, " Hear, O Israel : the Lord our God is one 
 Lord : and thou shalt love the Lord thy <5od with all thine heart, 
 and with all thy soul, and with all thy might;^ from whence the 
 lawyer took his answer. But the Jews thir.k that this commandment 
 extends no farther, than that they should not set up or worship 
 idols. And if they can say and witness that fehey have one God 
 only, and worship none but him, they think they have observed 
 this commandment ; after the same sort did this lawyer under- 
 stand it; but that was an evil and wrong understanding thereof. 
 
 We must otherwise consider and understand this precept, thou 
 shalt have no other gods before me. Thou, it saith, with all that 
 thou art, but especially it requireth all thine heart, soul, and 
 strength. It speaketh not of the tongue, not of the hand, or the 
 knees ; but of the whole man, whatsoever thou art and hast. 
 That no other god may be worshipped by me, it is necessary 
 that I have the true and only God in my heart; that is, I must 
 love him from my heart, so that I always depend upon him, trust 
 in him, repose my hope in him, have my pleasure, love, and joy 
 in him, and daily remember him. If we take pleasure in any- 
 thing, we say, it doth me good inwardly at the heart; and if any 
 speak or laugh, and do it not in good earnest, neither from his 
 heart, we are apt to say, he speaks or laughs indeed, but it comes 
 not from the heart. The Jove of the heart in the scriptures sig- 
 nifies a vehement and special love, which we ought to bear 
 toward God. They who serve God with mouth, hands, and 
 knees only, are hypocrites ; neither hath God any care of them, 
 for he will not have part, but the whole. 
 
 The Jews outwardly abstained from idolatry, and served God 
 alone in mouth, but their hearts were far removed from him ; 
 being full of diffidence and unbelief. Outwardly, they seemed 
 to be very earnest in serving God, but within they were full of 
 idolatry; whereupon, the Lord said unto them. Matt, xxiii. 
 "Woe unto you, scribes and Pharisees, hypocrites; for ye are 
 like unto whited sepulchres, which indeed appear beautiful out- 
 ward, but are within full of dead men's bones, and of all unclean- 
 ness. Even so ye also outwardly appear righteous unto men; 
 but within ve are full of hvpocrisv and iniquity." These are 
 
 653 
 
104 LUTHER'S SERMONS. 
 
 those wicked ones who glory in the outward thing, which go 
 about to justify, and make themselves good by their own works, 
 after the manner of this lawyer. Consider how great the pride 
 of this man was; he cometh forth as though he could not be 
 blessed, or rebuked of the Lord. He thought, yea, it seemed to 
 him, that the Lord would commend and praise his life before the 
 people. He thought not to learn any thing of the Lord, but 
 sought only his own commendation ; he would willingly have had 
 Christ set forth his praise, toward whom the e3^es of all were 
 bent ; and who was an admiration to all. So all hypocrites out- 
 wardly pretend to excellent, great, and weighty works. 
 
 They say that they have respect neither to glory or praise ; 
 but in their hearts they are full of ambition, and wish that their 
 holiness were known to the whole world. Like unto this lawyer, 
 are all they which most grievously ofiend against the first com- 
 mandment, and think that God is to be loved no more than the 
 sound of the words, and that thereby it is fulfilled ; the command- 
 ment therefore remains in their mouth, and doth as it were float 
 above the heart, and pierceth it not. But I must go farther; I 
 must so love God that I can be content to forsake all creatures 
 for his sake, and if required my body and life. I must love him 
 above all things, for he is jealous, and cannot suffer any thing to 
 be loved above him, but under him he permits us to love any 
 thing. Even as the husband suffers his wife to love her maids, 
 the house, household things, and such like, howbeit he suffers her 
 not to love any thing with that love wherewith she is bound to 
 him, but will have her leave all such things for his sake. Again, 
 the wife requireth the same of her husband. In the same man- 
 ner, God suffers us to love his creatures ; yea, therefore are 
 they created, and are good. 
 
 The sun, gold and silver, and whatsoever by nature is fair, 
 procures our love ; which makes it dear to us, neither is God 
 offended thereat. But that I should cleave to the creature, and 
 love it equally with him, he will not suffer; yea, he will have 
 me both deny and forsake all these things when he requires it of 
 me, and will have me to be content, although I never see the sun, 
 money or riches. The love of the creature must be far inferior 
 to the love of the Creator. As he is the Sovereign, he requires 
 that I love him above all other things; if he will not sutfer me to 
 love any thing equally with him, much less will he suffer me to 
 love any thing above him. You see now what I think it is to love 
 God with all the heart, with all the soul, and with all the mind. 
 To love God with all the heart, is to love him above all creatures ; 
 that is, although creatures are very amiable and dear to me, and 
 that I take great delight in them, yet must I so love them, that I 
 contemn and forsake them when my Lord requires it of me. 
 
 To love God with all the soul, is to bestow our whole life and 
 
 654 
 
LUTHER'S SERMONS. 105 
 
 body at his pleasure ; so that if the love of the creature, or any 
 temptation assail us, or would overcome us, we may say, I had 
 rather part with all these than forsake my God; whether he cast 
 me off, or destroy me, or whatsoever through his permission shall 
 come upon me, I had rather leave all than him. Whatsoever I 
 have and am, I will bestow, but him I will not forsake. The soul, 
 in the scriptures, signifies the life of the body, and whatsoever is 
 done by the five senses; as eating, drinking, sleeping, waking, 
 seeing, hearing, smelling, tasting, and whatsoever the soul work- 
 eth by the body. To love God with all the strength, is, for his 
 cause to renounce all the members and limbs of the body, so that 
 one will expose to peril both flesh and body, before he will com- 
 mit that which is unjust against God. To love God with all the 
 mind, is to do nothing but what will please him. 
 
 You perceive now what is contained in this commandment of 
 God. Thou, thou, saith he, and that wholly; not thy hands, not 
 thy mouth, not thy knees alone, but every part of thee. They 
 who do these things, as it is said, do truly fulfil it : but no man 
 lives on earth that doth so : yea, we all do otherwise. Wherefore 
 the law doth make us all sinners ; not so much as the least jot or 
 point thereof is fulfilled by them that are most holy in this w^orld. 
 No man cleaves with all his heart to God, and leaves all things 
 for his sake. How can it be that we should love God when his 
 will is not settled in our mind? if I love God, I cannot but love his 
 will also. If God send sickness, poverty, shame and ignominy, 
 it is his will : at which we murmur ; our minds are carried hither 
 and thither ; we bear it very impatiently. We, like this pharisee 
 and lawyer, lead an honest life outwardly; we worship God, we 
 serve him, we fast, we pray, we behave ourselves in outward ap- 
 pearance justly and holy. But God doth not require that of us, 
 but that we should bend ourselves to do his will with pleasure and 
 love, cheerfully and lovingly. Whatsoever the Lord saith to the 
 lawyer, he saith to us all ; to wit, that we have yet done nothing, 
 but that all things remain yet to be done. All men are therefore 
 guilty of death, and subject to Satan. All men are liars, vain and 
 filthy, and to whatsoever they pretend, it is worth nothing. We 
 are wise in worldly matters, we scrape together money and goods, 
 we speak fairly before men, and cunningly propound and set forth 
 our case. What doth God care for these things ? He requires 
 us to love him with our whole heart, which no man living is able 
 to perform of himself; therefore it is inferred that we are all sin- 
 ners, but especially those whose life hath a goodly outward show 
 only. 
 
 Having discussed the former part of the text, namely, the 
 preaching of the law, now follows the other part, which is the 
 preaching of the gospel ; which declares how we may fulfil t'he 
 14 655 
 
106 LUTHER'S SERMONS. 
 
 law, and from whence that fulfilling is taken ; which we shall learn 
 of the Samaritan. 
 
 What doth the lawyer after the Lord had thus dealt with him ? 
 He, says the evangelist, willing to justify himself, spake unto the 
 Lord, and asked him. Who is niTj neighbour? He asked not who 
 is my God? as if he said, I owe nothing to God; neither do I 
 want any thing of him : yea, it seems to me that I do not owe 
 any thing to man ; nevertheless I would be willing to know who 
 is my neighbour. The Lord answering him, brings forth a good 
 similitude, whereby he declares that we are all neighbours one to 
 another; as well he that giveth a benefit, as he that receiveth or 
 needeth one: although by the text it seems to appear, that he only 
 is a neighbour who bestows a benefit upon another. But the 
 scripture makes no difierence; sometimes calling him our neigh- 
 bour who bestows a benefit, and sometimes him that receives it. 
 
 By this similitude the Lord inferreth, Go and do thou likeicise: 
 so that the lawyer had offended not only against God, but also 
 against man; and was destitute of love both to God and his neigh- 
 bour. This wretched man is brought into such a situation that 
 he is found to be altogether evil, even from the head to the fe«t. 
 How came it to pass that he being so skilful in the scripture, was 
 not aware of this ? He led a pharisaical, hypocritical, and coun- 
 terfeit life, which had no regard to his neighbour, or to succour 
 and help others ; but sought thereby only glory and honour before 
 men, and thought by negligent and dissolute living to get to 
 heaven. But ye have heard very often that a christian life con- 
 sisteth in this, that we deal with iaith and the heart in things that 
 pertain to God; but use our life and works towards our neigh- 
 bours. But we must not wait until our neighbour seeks a benefit, 
 and requires something of us, but according to our duty must 
 prevent his asking, and of our own accord offer our liberality to 
 him. 
 
 We will now see what is contained in the parable. The Sa- 
 )naritan, in this place, is without doubt our Lord .Tesus Christ, 
 who hath declared his lOve- toward God and man. Toward God, 
 in descending from heaven, being made incarnate, and fulfilling 
 the will of his father; toward man, wherein after baptism, he be- 
 gan to preach, to work miracles, to heal the sick ; neither was 
 there any work that he did, which concerned himself only, but 
 all were directed to his neighbours; being made our minister, 
 when notwithstanding he is above all, and equal with God. But 
 he did all these things knowing that they pleased God, and that 
 it was the will of his Father. When he had fulfilled the com- 
 mandment, that he loved God with all his heart, he committed his 
 life and whatsoever he had, to the will of his Father; saying. 
 Father, behold all that I have is thine; I leave for thy sake the 
 
 656 
 
LUTHER'S SERMONS. 107 
 
 glory and honour which I have had among men, yea, and all 
 things, that the world may know how much I love thee. 
 
 This is that Samaritan, who, without being desired by prayers, 
 came and fulfilled the law ; he alone hath fulfilled it ; which praise 
 none can take from him : he alone hath deserved it, and to him 
 only it appertaineth. He, being touched with pity, has compas- 
 sion on the wounded man, binds up his wounds, brings him to an 
 Inn, and provides for him. This pertaineth to us: the man which 
 lieth wounded, beaten, spoiled, aixl half dead, is Adam ; yea, and 
 we also. The thieves which wounded and left us in this deplora- 
 ble situation, are the devils. We are not able to help ourselves, 
 and should we be left in this situation, we should die through an- 
 guish and distress ; our wounds wO'Uldi become festered and our 
 afflictions exceedingly great. 
 
 This excellent parable is set before us to show us what we are. 
 and what is the strength of our reason and free will. If that 
 wretched man had attempted to help himself, his case would 
 have been made worse ; he would have hui't himself, he would 
 have opened his wounds anew by e.^rtion, and so would have 
 fallen into greater calamity. Again, if he had been left lying* 
 without assistance, his case would have been the same. So it is 
 when we are left to ourselves ; our studies and endeavours 
 amount to nothing. Sundry ways and divers means have been 
 invented to amend our lives, and get to heaven; this man found 
 out this way, another that; whereby innumerable sorts oi orders 
 have increased; letters oi indulgences, pilgrimages to Saints, &c. 
 which have always made the state of Christianity worse. This 
 is the world, which is represented by this wounded man; he be- 
 ing laden with sins, fainting under a heavy burden, and not able 
 to help himself. 
 
 But the Samaritan who had fulfilled the law, is perfectly sound 
 and whole ; he doth more than either the Priest or Levite ; he 
 binds up his wounds, pours in oil and wine, sets him upon his 
 own beast, brings him to an Inn, makes provision for him, and 
 when he departs, diligently commends him to the host, and leaves 
 him with sufficient to pay his expenses ; none of which either the 
 Priest or Levite did. By the Priest, is signified the holy fathers 
 which flourished before Moses : the Levite is a representation of 
 the priesthood of the Old Testament. All these could do nothing 
 by their works, but passed by like unto this Priest and Levite : 
 wherefore, though I had all the good works of Noah, Abraham, 
 and all the faithful fathers, they would profit me nothing. 
 
 The Priest and Levite saw the miserable man lie wounded, 
 but they could not help him ; they saw him lie half dead, but 
 could not give him any remedy. The holy fathers saw Ihen 
 drowned and plunged all over in sin ; they also felt the sting and 
 anguish thereof, but they could make the case no better. These 
 
 657 
 
108 LUTHER'S SERMONS. 
 
 were the preachers of the law ; which shows what the world is, 
 namely, that it is full of sin, and lieth half dead, and cannot help 
 itself with its utmost strength and reasftn. But Christ is that true 
 Samaritan, who is moved with the case of the miserable man; 
 he binds up his wounds, and having great care of him, pours in 
 oil and wine, which is the pure gospel. He pours in oil when 
 grace is preached ; when it is said, O miserable man, this is thy 
 increduility, this is thy condemnation ; thus art thou wounded 
 and sick : but I will show thee a remedy ; join thyself to this Sa- 
 maritan, Christ the Saviour; he will help and succour thee. 
 
 The nature of oil, as we know, is to make soft and mollify; so 
 the sweet and gentle preaching of the gospel, makes the heart 
 soft and tender toward God and our neighbours. Sharp wine 
 signifieth the cross of affliction, which forthwith follows : there 
 is no cause for a Christian to seek the cross, for it sooner hangs 
 over his head than he is aware of; as Paul witnesseth, 2 Tim. iii. 
 " All that will live godly in Christ Jesus, shall suffer persecution." 
 This is the cognizance and badge of this King ; and he that is 
 ashamed of it, pertaineth ifct to him. Moreover, the Samaritan 
 ^uts the wounded man upon his own beast: this is the Lord 
 Jesus Christ, who supports us, and carries us upon his shoulders. 
 There is scarce a more amiable and comfortable passage in the 
 whole scripture, than that where Christ compares himself to a 
 shepherd, who carrieth again the lost sheep upon his shoulders to 
 the flock. 
 
 The Inn is the state of Christianity in this world, wherein 
 we must abide for a short time; the host is the ministers and 
 preachers of the gospel, whose charge is to have care of us. 
 This, therefore, is the sum of the text; the kingdom of Christ is 
 a kingdom of mercy and grace ; Christ beareth our defects and 
 infirmities ; he taketh our sins upon himself, and bears our fall 
 willingly ; we daily lie upon his neck, neither is he weary with 
 bearing us. It is the duty of the preachers of this kingdom to 
 comfort consciences, to handle them gently, to feed them with 
 the gospel, to bear the weak, to heal the sick ; they ought fitly 
 to apply the word according to the need of every one. 
 
 This is the duty of a true bishop and preacher, not to proceed 
 by violence, as is the custom of some bishops at the present day, 
 which vex, torment, and cry, he that will not willingly, shall be 
 compelled to do it. We must in no wise proceed in this manner; 
 but a bishop or preacher ought to behave himself as a healer of 
 the sick, who dealeth very tenderly with them, uttering very 
 loving words, talking gently, and bestowing all his endeavours to 
 do them good. A bishop or minister ought to consider his parish 
 as IP hospital, wherein are such as are atBicted with divers kinds 
 of disease. If Christ be thus preached, faith and love come 
 together, which fulfil the commandment of love. 
 
 658 
 
ikUTHER'S SERMONS. 109 
 
 As a knowledge of the law and the gospel, and the difference 
 between them, are very necessary, I will treat of them somewhat 
 more at large. I have often informed you that ihe whole scrip- 
 ture divideth itself into two parts: namely, the law and the gosr 
 pel. The law teaches us our duty, and what the will of God 
 requires of us : the gospel teaches how that is to be received 
 which the law commandeth ; as if I take medicine, one thing is 
 to tell what the disease is, and another to administer that which 
 is good and wholesome to remedy it. So stands the case here ; 
 the law reveals the disease, and the gospel administers the medi- 
 cine ; which is manifest even by the text whereof we have 
 already treated. 
 
 The lawyer comes, and, being desirous of eternal life, asketh 
 what he must do; the law declareth it unto him, saying. Thou 
 shalt love the Lord thy God with all thy heart, with all thy soul, 
 with all thy strength, and with all thy mind, and thy neighbour 
 as thyself. He that reads these words in a careless manner, as 
 did the lawyer, understandeth them not. We must pierce into 
 the law ; God must be loved by me from the bottom of my heart ; 
 I must love him with all the soul ; that is from the depth of the 
 soul, so that I thoroughly feel in myself that I love him ; I must 
 likewise love him with all my strength ; that is, with all my 
 members ; also with all my mind ; that is, with all my senses, 
 cogitations, and thoughts; all must be directed to God. 
 
 I find in myself that I do none of these things ; for if I must 
 love God with all my heart, soul, strength, and mind, it is requi- 
 site that my eyes show no angry twinkling or motion, that my 
 tongue speak no angry word, that my feet, hands, ears, &c., show 
 no sign of wrath ; that my whole body, even from the crown of 
 the head to the soles of the feet, and all things belonging thereto, 
 walk in charity, and be, as it were, ravished with love and plea- 
 sure toward God, and always worship and serve him. Who is 
 he that by the pleasure and love of virtue is pure and righteous? 
 there cannot be one such found on earth ; for we always find 
 ourselves more ready to wrath, envy, worldly pleasure, &-c., 
 than to meekness and other virtues. J find in myself, not only a 
 spark, but even a fiery furnace of wicked lusts ; for my heart 
 and all my members are void of love. 
 
 Wherefore, here in the law, I see it as it were in a glass, what- 
 soever is in me to be damnable and cursed ; for not one jot of the 
 law must perish, but all must be fulfilled : as Christ saith. Matt. v. 
 18. " Verily I say unto you, till heaven and earth pass, one jot or 
 one tittle shall in no wise pass from the law, till all be fulfilled." 
 Now thou findest not this in thee, to do with all thy soul and 
 heart, with cheerfulness and pleasure, whatsoever the law requires 
 of thee ; therefore thou art condemned and under the dominion 
 of Satan. The law serves to teach us that we are condemned ; 
 
 K 659 
 
110 LUTHER'S SERMON% 
 
 for by it we find ourselves filled with wicked desires ; and yet 
 not a spark of them ought to be in us; howbeit, our schoolmen, 
 not marking this, have taught that if one do accordmg to his 
 ability, God gives to him his grace. They are blind guides; they 
 admit that a man has no pleasure or cheerfulness in doing that 
 which is good, and yet if one M'ork, although it be with grief, 
 difficulty, and slothfulness, that it is well with him before God. 
 But Christ hath taught otherwise ; that we should perform good 
 works with pleasure and love, readiness and facility. 
 
 Whom therefore shall we believe, Christ or the schoolmen? I 
 leave that to your judgment. Of such corrupt and evil under- 
 standing of the law, monasteries came into use; whereby the 
 opinion originated, that it was sufficient to salvation to live therein 
 and followthe orders thereof; although it may be done even with 
 grief of mind. But Christ will have us to work with pleasure 
 and cheerfulness ; if any thing be done with burden or grief of 
 conscience, it is sin ; therefore remove quickly from such works. 
 
 The gospel, which showeth comfort and salvation, declares 
 how the law is to be fulfilled. When I knovt' by the law that I 
 am a condemned man, then I lie as it were among thieves, half 
 dead ; Satan hath spoiled my soul, and hath in Adam taken away 
 all faith and righteousness, and left nothing but bodily life, which 
 is also quickly extinguished. Then come Levites and Priests, 
 which teach this and that, but cannot help, and so pass by. But 
 when the Samaritan, which is Christ, cometh, he showeth his 
 mercy to me, saying, behold thou oughtest indeed to love God 
 with all thine heart, but thou doest it net; now believe only in 
 me, and thou shalt enjoy my obedience as thine own ; this alone 
 will help me. 
 
 He then carries me to the inn, that is, to the church of the 
 
 faithful; he then pours in the oil, that is, his grace; that I may 
 
 feel the need of his support, and likewise feel cheerful and quiet. 
 
 Afterwards, he poureth in wine also, that with its sharpness it 
 
 may abate and tame the force of old Adam. And yet I am not 
 
 wholly restored to health; health begins to improve, but it is not 
 
 fmished. Christ hath the care of me, and by his grace doth 
 
 purify me ; that from day to day I may become more chaste, 
 
 meek, gentle, and faithful ; that when we shall come before God 
 
 the Father, and be asked whether we believed in him, and loved 
 
 him, &,c., this Samaritan, which is Christ the Lord, who hath had 
 
 compassion on us, will come forth and say, Father, although 
 
 they have not altogether fulfilled thy law, yet have I fulfilled it; 
 
 sufler thou that to turn to the benefit of them that believe in me. 
 
 Thus it is needful that all the saints lean upon Christ. If so it 
 
 be that the Priests and Levites could not satisfy the law, how 
 
 shall we with our works fulfil the same ! O wretched and mise 
 
 rable calamity ! 
 
 660 
 
LUTHER'S SERMONS. 1 1 1 
 
 SERMON IV. 
 
 Matt. 1. From the \st to the 16th verse, inclusive. 
 
 1. The book of the generation of Jesus Christ, the son of David, tiie son 
 of Abraham. 
 
 2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas 
 and his brethren ; 
 
 3. And Judas begat Phares and Zara of Thamar ; and Phares begat Es- 
 rom ; and Esrom begat Aram ; 
 
 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naas- 
 8on begat Salmon; 
 
 5. And Salmon begat Booz of Rachab; and Booz b^gatObed of Ruth; and 
 Obed begat Jesse ; 
 
 6. And Jesse begat David the king ; and David the king begat Solomon of 
 her that had been the wife of Urias ; 
 
 7. And Solomon begat Roboam ; and Roboam begat Abia ; and Abia begat 
 Asa; 
 
 8. And Asa begat Josaphat; and Josaphat begat Joram ; and Joram begat 
 Osias ; 
 
 9. And Osias begat Joatham ; and Joatham begat Achaz ; and Achaz begat 
 Ezekias; 
 
 10. And Ezekias begat Manasses; and Manasses begat Anion; and Amon 
 begat Josias ; 
 
 11. And Josias begat Jechonias and his brethren, about the time they were 
 carried away to Babylon ; 
 
 12. And after they were brought to Babylon, Jechonias begat Salathiel ; 
 and Salathiel begat Zorobabel ; 
 
 13. And Zorobabel begat Abiud ; and Abiud begat Eliakim ; and Eliakim 
 begat Azor ; 
 
 14. And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat 
 Eliud ; 
 
 15. And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan 
 begat Jacob ; 
 
 16. And Jacob begat Joseph the husband of Mary, of whom was born Je- 
 sus, who is called Christ. 
 
 This is the book of the generation of Jesus Christ. The sum 
 of this text is, first, Matthew begins his book with a title or in- 
 scription by which the believer is enticed with greater pleasure 
 to hear and read it : for he saith this much in efiect ; whom the 
 law and prophets have hitherto promised and preached, Jesus, 
 that is, a Saviour; and Christ, that is, an eternal King; that he, 
 according to the promise of God, should come forth from the seed 
 of Abraham and David : even him do I describe in this book ; to 
 ■wit, that he is now born and made man, and already come into 
 the world. Secondly, three lines or de'grees are here rehearsed ; 
 in the first, is contained the stock of the fathers; in the second, 
 of the kings; and in the third, the decaying stock of David. Af- 
 ter the decay it was necessary that Christ should come ; for in 
 
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112 LUTHER'S SERMONS. 
 
 this manner we often witness the goodness of God ; when al. 
 things seem past hope and recovery, then comes relief. 
 
 We shall now attend to the exposition of the text. When 
 Adam our first father had fallen by a notable offence, and became 
 guilty of death, with all his children, both in body and soul, there 
 was notwithstanding a promise made to him, although obscurely, 
 that both he and his posterity should be delivered : this promise 
 is contained in those words which God spake to the serpent ; Gen. 
 iii. 15. "I will put enmity between thee and the woman, and 
 between thy seed and her seed ; it shall bruise thy head, and thou 
 shalt bruise his heel." Of these words Adam took comfort, that 
 a woman should come, by whose fruit, this guile and subtlety of 
 the serpent should be amended, and himself redeemed. This com- 
 fort upheld him and his posterity until Noah. Then the promise 
 was renewed ; when God made a covenant with the sons of Noah, 
 and set a rainbow for a sign of the covenant, whereby man might 
 conceive a trust and confidence, that God is yet favourable unto 
 them, and doth not purpose their destruction : whereby man was 
 again upheld and comforted until Abraham. 
 
 In the time of Abraham, God showed his mercy, by declaring 
 that he would send a Saviour who should again deliver us from 
 death, both body and soul : for although the body must die, yet 
 it will not always remain in death, but will rise again with <he 
 Lord Christ. God spake thus to Abraham, Gen. xxii. " In thy 
 seed shall all the nations of the earth be blessed." Here misera- 
 ble men had a cause to hope and look for a Saviour that should 
 deliver them. From that time did all the prophets foretell of this 
 fountain of all mercy, the Lord Christ ; how that he should come, 
 and that all who believed in him might obtain salvation by that 
 promise which cannot be revoked. 
 
 If men will open their eyes, they must needs confess that 
 something strange has taken place ; that man being in a state of 
 damnation, under a desperate curse, should be restored by the 
 nativity of one man. Wherefore the prophets cried out with 
 ardent prayers and unspeakable groanings, that God would 
 vouchsafe to send the Saviour whom he had promised. By faith 
 in this Saviour the Israelites obtained the law, and this honour 
 before all people ; that they were called the chosen people of 
 God : and by this faith, all obtained salvation from Abraham to 
 David, even as many as were saved. 
 
 In the time of David, God made the coming of the Messiah to 
 be more manifestly declared; that it might with certainty be 
 known of what stock he should come: namely, of the stock of 
 David. God said unto David, 2 Samuel vii. 12, " When thy days 
 be fulfilled, and thou shalt sleep with thy fathers, I will set up thy 
 seed after thee, which shall proceed out of thy bowels, and I will 
 establish his kingdom. He shall build a house for my name ; and 
 
 662 
 
LUTHER'S SERMONS. 113 
 
 I will establish the throne of his kingdom for ever. I will be his 
 father, and he shall be my son." He likewise saith, Psalm cxxxii. 
 11, " The Lord hath sworn in truth unto David, he will not turn 
 from it; of the fruit of thy body will I set upon thy throne." 
 Here Christ is described, that he shall be a king ; and an eternal 
 king, as is mentioned of him in Psalm xlv. 6, " Thy throne, O 
 God, is for ever and ever ; the sceptre of thy kingdom is a right 
 sceptre." 
 
 This is a spiritual king, who rules the world by his word ; and 
 whosoever receiveth his word, pertaineth to his kingdom. Bui 
 he that is not subject to this sceptre, neither heareth his word, is 
 not of God, neither pertaineth to his kingdom ; but is subject to 
 the kingdom of Satan ; under whose tyranny we all are, until the 
 Lord delivers us from it, and defends us with his sceptre ; which 
 is done when we believe in him. Therefore, as our salvation 
 comes merely by the promise of God, let every one be fully per- 
 suaded in his own mind, that he will never obtain salvation with- 
 out this promise. Should he do the works of all the saints, they 
 would profit him nothing: but, on the contrary, if we lay hold on 
 the sceptre of this king, that is, the promise of God, we shall not 
 perish, though the sins of the whole world should lie upon us; 
 they shall all be swallowed up in him. 
 
 We have an example of this in the thief, who was hung by the 
 side of our Lord on the cross ; he laid hold on the word of God, 
 and believed in Christ, and therefore obtained the promised para- 
 dise. Here is no doubt left us ; let us only believe that it is so, 
 and it is so indeed : all things which we have done or can do, 
 being set aside. All things must give place, at the coming of this 
 new king, that he alone may rule and reign in us. Let a man 
 think of these things which are written of this new king, as being 
 his own matters, and as pertaining all to himself. For whatso- 
 ever is written of Christ, is written for our comfort, that we may 
 thereby feed and cherish our faith. To the establishing of this 
 faith, God hath mercifully left us his written promise, and sufTered 
 it to be published ; and therefore he will surely perform that 
 which he hath promised. 
 
 Let us now come more particularly to our present text, which 
 pierceth the heart by force, and poureth into it love, pleasure, joy, 
 and gladness : as if an angel should come from heaven, and say 
 unto us miserable and condemned wretches, " Behold, O man, thou 
 hast sinned, wherefore thou hast deserved condemnation for ever. 
 (This being heard, the heart must needs tremble.) Although all 
 this be true, nevertheless God of his grace hath mercy upon us, 
 and sendeth us a Saviour, as he promised to Abraham and his 
 seed. Be of good cheer, and give thanks to God ! Lo, here is 
 the book of the generation of Jesus Christ, who is the son of Da- 
 vid, the son of Abraham. This is not only done, but also written, 
 15 k2 663 
 
114 LUTHER'S SERMONS. 
 
 that we may be certain thereof. He will not deceive ; only be- 
 lieve, and thou shalt have all things." 
 
 Matthew setteth David before Abraham, although the promise 
 was first made to Abraham, and came afterwards to David. 
 The promise made to David, the prophets afterwards published 
 more abroad, and by it comforted the people. The prophet saith, 
 Esa. xi. " There shall come forth a rod out of the stem of Jesse, 
 and a branch shall grow out of his roots." And likewise it is 
 said, Jer. xxiii. " Behold, the days come, saith the Lord, that I 
 will raise unto David a righteous branch, and a king shall reign 
 and prosper, and shall execute judgment and justice in the 
 earth." And many other such prophecies are to be found in the 
 writings of the prophets. The angel likewise declared to Mary ■ 
 saying, Luke i. 32, " The Lord shall give unto him the throne of 
 his father David : and he shall reign over the house of Jacob for 
 ever ; and of his kingdom there shall be no end." Wherefore 
 Matthew thought proper to set David first, as being better known ; 
 and next Abraham, unto whom the promise was first made : as 
 Mary in her song saith, Luke i. 54. "He hath helped his servant 
 Israel, in remembrance of his mercy ; as he spake to our fathers, 
 to Abraham, and to his seed for ever." That promise is now 
 performed, and in our text described, as we shall see hereafter. 
 
 St. Matthew maketh a triple difierence oi fathers, of whom 
 Christ came ; fourteen pah'iarchs, fourteen kings, and fourteen 
 princes. It was necessary that the sceptre and kingdom should 
 be taken from Judah, according to the prophecy of Jacob ; which 
 is thus: Gen. xlix. 10. " The sceptre shall not depart from Judah. 
 nor a lawgiver from between his feet, until Shiloh come ; and 
 unto him shall the gathering of the people be." There are thrice 
 fourteen generations, as Matthew rehearsed them : from Abra- 
 ham to David, fourteen generations; from David till they were 
 carried away into Babylon, fourteen generations ; there is a per- 
 son omitted in Matthew; that is, Jakim: it ought to be written 
 thus, Josias begat Jakim, and Jakim begat Jechonias and his 
 brethren ; this the Chronicles witness. And after they were car- 
 ried away into Babylon, until Christ, fourteen generations: which 
 triple distinction hath a great mystery, as we shall notice. 
 
 The Jews among other laws were commanded to observe these 
 three precepts; namely, to worship that God whom their fathers 
 worshipped ; to choose no priest of any other stock but their 
 own, that is, of the tribe of Levi ; and to choose no king but of 
 their own people. These three precepts did very well agree in 
 our Lord Jesus Christ ; to wit, that he is the one God ; that he is 
 an eternal priest, who continually maketh intercession for us; 
 and a king, our brother, who hath taken our nature upon him, 
 who by his divine power is able to help and save us ; he is king 
 also that he mav defend asi^ presearve its. if this priest did not 
 
 664 
 
LUTHER'S SERMONS. 115 
 
 stand before God, who would be able to stand in the sight of his 
 Creator and not be terrified 1 who would defend us if he were 
 not king ? who would save us if he were not God 1 how could he 
 have care of us if he were not man, and our brother ? O most 
 gracious Saviour, how wisely hast thou done all things ! I know 
 that thou art my brother ; as it is said in Psalm xxii. 22. " I will 
 declare thy name unto my brethren." And again in the epistle 
 to the Hebrews, although thou art God, the Lord Jesus Christ, 
 King of heaven and earth, yet I can not be afraid of thee ; for 
 thou art my friend and brother. 
 
 It is no hinderance to us, because we are sinners, and Christ 
 holy ; for if we had not been sinners, there would be no need 
 that Christ should suffer for us. We see in his genealogy that 
 both good and evil are rehearsed, of whose posterity he should 
 come ; that weak and timorous consciences might be comforted, 
 that they might confidently and cheerfully put their trust in him 
 who has taken away our sins. That we may be certain of this, 
 he has left us his word, which assuredly declares it to us. Among 
 the kings and princes that Matthew rehearsed, some were exceed- 
 ingly evil, as we may read in the books of the kings ; yet God 
 suffereth them to be rehearsed in his genealogy, as if they were 
 worthy that he should come to'them. 
 
 Likewise four women are named, all of whom had an evil re- 
 port. As Thamar, of whom Judah the father of her husband 
 begat Pharez and Zarah. Gen. xxxviii. Rahab is called a harlot 
 in the book of Joshua ; Ruth was a heathen woman, of whom, 
 although no evil was written, yet she was despised and detested 
 by the Jews. Bath-sheba, the wife of Uriah, was an adulteress 
 before she was married to David, and of her he begat Solomon. 
 These women are undoubtedly rehearsed, that we may see how 
 God hath set forth, as it were, a looking-glass to sinners ; that 
 they may see that he would be born of the posterity of sinners; 
 that the chief of sinners might trust in him, and flee to him for 
 refuge. He is our God, priest, and king ; in whom only we are 
 able to fulfil the law, and obtain the grace of God. 
 
 Christ requires us to believe that he came down from heaven, 
 that he is our God, priest, and king. By him alone we become 
 the sons of God, and heirs of the heavenly kingdom ; as St. Paul 
 saith. Gal. iii. 26. " Ye are all the children of God by faith in 
 Christ Jesus." Here the hearts of all sinners may leap for joy, 
 that they are counted worthy of such a Saviour. Must not he 
 needs be regenerate, whose heart understandeth and feeleth this? 
 yea, he is enticed by an ardent desire and love to lead a new 
 life ? for he is inspired with the grace of God, and layeth hold of 
 the promise of the remission of all his sins. 
 
 The number of persons rehearsed in this text, is forty-two ; 
 which is the number of mansion places occupied by the children 
 
 652 
 
116 LUTHER'S SERMONS. 
 
 of Israel, before they entered into the promised land ; as written 
 in the fourth book of Moses. If we also will come into the pro- 
 mised land, which our Lord Jesus Christ hath prepared for us by 
 his nativity, we must also occupy two and forty mansion places ; 
 that is, we must cease from our own purpose, and be regenerate 
 man by man, and thereby come to Jesus where we shall find rest 
 to our souls. But this nativity is hard, as our evil and corrupt 
 nature is loth to leave its own will and purpose. The case of 
 nature is such, that no nativity can take place without grief; yet 
 one hath more grief, temptation and affliction than another. The 
 thief on the cross came suddenly to Christ; so did many martyrs, 
 and other holy men. 
 
 We must go faithfully from Abraham to Isaac, from Isaac to 
 Jacob, &c. We must begin at Abraham that we may be found 
 endued with like faith, and obtain the blessing promised to him: 
 then we shall more easily and cheerfully go from one patriarch 
 to another; that is, we shall pass over one affliction after another, 
 until we end the journey of life, and are called unto our rest. 
 For a man must be exercised with afflictions, and renounce his 
 own will, until he be brought under, and his flesh subdued; that 
 it may obey the spirit, and walk joyfully in the will and obedi- 
 ence of God. 
 
 Wherefore let no man think, of himself, to get to heaven by 
 leading a quiet life, and following pleasure. Christ saith, Luke 
 xviii. 25. " It is easier for a camel to go through a needle's eye, 
 than for a rich man to enter into the kingdom of God." And in 
 the Acts of the Apostles, Paul teacheth, that through great tribu- 
 lation we enter into the kingdom of God. Again, Abraham saith 
 to the rich man, Luke xvi. 25. " Son, remember that thou in thy 
 lifetime receivedst thy good things, and likewise Lazarus evil 
 things ; but now he is comforted, and thou art tormented." It 
 was also necessary that Christ should sufl^er, and by the cross 
 enter into his glory. And St. Paul saith, 2 Tim. iii. 12. " All 
 that will live godly in Christ Jesus, shall suffer persecution." Here 
 we may learn that all is poison which is according to the lusts 
 of the flesh: wherefore Paul saith to the Romans, viii. 13. "If 
 ye live after the flesh, ye shall die : but if ye through the Spirit 
 do mortify the deeds of the body, ye shall live." The spirit which 
 is of God, is ready to suiier, but the flesh resisteth. 
 
 This Jesus signified by his answer to Peter: when he showed 
 to his disciples that he must go to Jerusalem, and suflfer many 
 things of the Jews, and be slain also. When Peter took him aside 
 and began to rebuke him, saying, be it far frotn thee, Lord ; this 
 shall not be unto thee ; Jesus turned, and said unto Peter, get thee 
 behind me, Satan ; for thou savourest not the things that be of 
 God, but those that be of men. It is here manifest that the rea- 
 son of man strives against the will of God. God will have us 
 
 666 
 
LUTHER'S SERMONS. 117 
 
 enter into glory by the cross and persecution ; but the flesh re- 
 sisteth, and is troubled in affliction. Moreover, they that are en- 
 dued with the spirit of God, rejoice if they be afflicted for his 
 sake ; as it is written of the apostles ; Acts v. 41. " And they 
 departed from the presence of the council rejoicing that they were 
 counted worthy to suffer shame for his name." 
 
 James saith in his epistle, chap. i. 2. " My brethren, count it 
 all joy when you fall into divers temptations : knowing this, that 
 the trying of your faith worketh patience. And let patience have 
 her perfect work, that ye may be perfect and entire, wanting no- 
 thing." O how necessary is patience for a Christian ! We must 
 enter into a new kind of life ; and if calamity comes we must 
 not burst forth into evil speeches, and take it impatiently, but we 
 must lift our hearts to God, and bear affliction with a patient 
 mind ; he will deliver us when it seemeth good to him. We must 
 always think that he bears a fatherly affection toward us ; even 
 when he sends persecution, anguish, affliction, and adversity ; as 
 Hebrews xii. 5. " Ye have forgotten the exhortation which speak- 
 eth unto you as unto children : my son, despise not thou the chas- 
 tening of the Lord, nor faint when thou art rebuked of him ; for 
 whom the Lord loveth he chasteneth, and scourgeth every son 
 whom he receiveth. If ye endure chastening, God dealeth with 
 you as with sons ; for what son is he whom the father chasteneth 
 not ? But if ye be without chastisement, whereof all are partak- 
 ers, then are ye bastards and not sons." God give us his divine 
 grace that we may courageously pass through all afflictions and 
 temptations, and with the Lord Christ be regenerate into a new 
 life. Amen. 
 
 667 
 
118 LUTHER'S SERMONS. 
 
 SERMON V. 
 
 Matt. II. From the \sl to the Wth verse, inclusive, 
 
 1. Now when Jesus was born in Bethlehem of Judea in the days of Herod 
 the king, behold, there came wise men from the east to Jerusalem, 
 
 2. Saying, Where is he that was born King of the Jews? for we have seen 
 his star in the east, and are come to worship him. 
 
 3. When Herod the king had heard these things, he was troubled, and all 
 Jerusalem with him. 
 
 4. And when he had gathered all the chief priests and scribes of the peo- 
 ple together, he demanded of them where Christ should be born. 
 
 5. And they said unto him, In Bethlehem of Judea ; for thus it is written 
 by the prophet, 
 
 6. And thou Bethlehem, in the land of Juda, art not the least among the 
 princes of Juda; for out of thee shall come a Governor, that shall rule my 
 people Israel. 
 
 7. Then Herod, when he had privily called the wise men, inquired of them 
 diligently what time the star appeared. 
 
 8. And he sent them to Betlilehem, and said, Go, and search diligently for 
 the young child ; and when ye have found 7nin, bring me word again, that I 
 may come and worship him also. 
 
 9. When they had heard the king, they departed ; and lo, the star, which 
 they saw in the east, went before them, till it came and stood over where the 
 young child was. 
 
 10. When they saw the star, tht^ rejoiced with exceeding great joy. 
 
 11. And when they were come into the house, they saw the young child 
 with Mary his mother, and fell down, and worshipped him : and when they 
 had opened their treasures, they presented unto him gifts; gold, and frankin- 
 cense, and myrrh. 
 
 We celebrate this day, concerning tiie appearing of our Lord 
 Jesus ; who appeared a special comibrt to all who sought him 
 with a strong faith. First to the wise men who came from the 
 East: Secondly, to John the Baptist; when being about thirty 
 years of age, he was baptized of him in .Jordan ; when the Holy 
 Ghost, and voice of the Father, gave testimony of him, that he 
 was the son of God : Thirdly, when he showed his glory and 
 power in a miraclg ; where he turned water into wine at a mar- 
 riage ; by which he would procure reverence and estimation to 
 matrimony ; which now in a shameful manner is contemned and 
 rejected by the pope and his adherents, as a miserable and wretch- 
 ed state. 
 
 The wise men, who undoubtedly were the governors of the 
 country, when they had seen the star in the East, without delay 
 made haste to Jerusalem, diligently seeking for the new-born king 
 of the Jews. They could neither seek nor find out this king, the 
 Lord Christ, but by the star going before them, which led them 
 to the place where he was to be found. So it is with us, we can- 
 not find. Christ without the gospel : that must show him to us, and 
 
 668 
 
LUTHER'S SERMONS. 119 
 
 Dring us where we may find him. This only is done when we 
 receive the gospel by faith : otherwise, although we may have it, 
 hear it, and know it, it profiteth us nothing ; we shall be as the 
 scribes, who had the scriptures, and showed the way to others, 
 not coming into it themselves, for the subject did not touch their 
 hearts. 
 
 It is not enough that we have the gospel, or that W€ hear it: 
 but we must believe it, and lay it up in the secrets of our hearts, 
 or we shall not find Christ. God respecteth oot the person ; it 
 matters not whether one be learned or unlearned; instructed in 
 many places of scripture, or in few; unto whom God giveth 
 grace, he it is that enjoys Christ. Aftei^ the wise men had found 
 the child Christ, at Bethlehem, together with Joseph and Mary, 
 by the help of the Scripture and guiding of the star, they were 
 not offended at the low condition of him, but being taught by the 
 word, acknowledged him to be the Messiah, the king of tiie Jews ; 
 for whom they had looked so many years : they then opened their 
 treasures, and offered him gold, frankincense, and myrrh. The 
 wise men do not disdain him because he is without pomp and 
 splendour, neither do they turn back because they find him and 
 his parents in poverty and misery; but undoubtedly acknowledge 
 him as king, as they had learned concerning him out of the Scrip- 
 ture. Moreover they give him the honour due to a king; they 
 offer him most precious gifts, whicli they had brought out of their 
 own country. 
 
 Now the world would have done none of these things ; but ac- 
 cording to the custom thereof, would have looked for garments of 
 purple, and a retinue of servants and hand-maidens; thus it bestows 
 its gifts where there was great plenty and abundance before ; yea, 
 it deprives the poor and afflicted of those things they need, and takes 
 bread from the mouth of the hungry. If we will honour Christ 
 with those wise men, we must shut our eyes, and turn them from 
 all which seems fair and goodly to the world. If any thing seem 
 contemptible and ridiculous to the world, let us not be offended or 
 abhor it; but let this suffice us, that we know it pleaseth God 
 who is in heaven. Let us take heed to ourselves concerning 
 these things ; that we may help the needy, comfort the afflicted, 
 and count the calamity of our neighbour as our own. 
 
 Whatsoever God hath commanded concerning these things, 
 should be observed ; as to do good to our neighbour, to bear a 
 friendly and willing mind toward him, and assist him in adver- 
 sity. Christ saith. Matt. v. " If thou bring thy gift to the altar, 
 and there rememberest that thy brother hath aught against thee, 
 leave there thy gift before the altar and go thy way; first be 
 reconciled to thy brother, and then come and offer thy gift." 
 Here we plainly see that God will not be served, unless we first 
 become reconciled to our neighbour. For the same cause also 
 
 609 
 
120 LUTHER'S SERMONS. 
 
 God rejecteth the sacrifices of the Jews ; as it is said in the pro- 
 phecy of Isaiah, chap. i. " To what purpose is the multitude of 
 your sacrifices unto me ? saith the Lord : I am full of the burnt- 
 offerings of rams, and the fat of fed beasts ; and I delight not in 
 the blood of bullocks, or of lambs, or of he-goats." 
 
 " When ye come to appear before me, who hath required this 
 at your hand, to tread my courts ? Bring no more vain oblations ; 
 incense is an abomination unto me ; the new moons and sabbaths, 
 the calling of assemblies, I cannot away with : it is iniquity, even 
 the solemn meeting. Your new-moons and your appointed feasts 
 my soul hateth ; they are a trouble unto me ; I am weary to bear 
 them. And when ye spread forth your hands, I will hide mine 
 eyes from you ; yea, when ye make many prayers, I will not 
 hear; your hands are full of blood. Wash you, make you 
 clean ; put away the evil of your doings from before mine eyes ; 
 cease to do evil ; learn to do well ; seek judgment ; relieve the 
 oppressed ; judge the fatherless, plead for the widow," &c. 
 
 Thus we see what God requireth, and what he allows. When 
 we neglect those works by which our neighbour is served, he 
 will neglect us: for whatsoever benefit we bestow upon our 
 neighbour, that we bestow upon God and Christ himself; as he 
 shall pronounce in the last judgment : Matt. xxv. 40. " Inasmuch 
 as ye have done it unto one of the least of these my brethren, ye 
 have done it unto me." When this is heard, ye will not glory in 
 the temples which have been built by you, or masses which ye 
 have founded. For then he will say. what have I to do with thy 
 temples and masses; what with thy altar and bells? Thinkest 
 thou that I am delighted with stones and wood, with bells and 
 banners? were not all things mine at first? heaven is my seat, 
 and earth my footstool. 
 
 Who commanded thee to build temples? I have set living 
 temples before thee ; these are to be edified, nourished and re- 
 lieved ; but thou hast been occupied with other trifles, which 1 
 have not commanded. Ye ought to have put your trust in me 
 only, but whatsoever I have commanded, that of you hath been 
 neglected; and that which I have detested and abhorred, that ye 
 have done. The wise men did not abhor the miserable appear- 
 ance of this infant and his ))arents; neither should we detest the 
 j)itiful estate of our neighbours ; but be persuaded that we find 
 Christ in them, and that whatsoever is bestowed upon them, 
 Christ will acknowledge as being bestowed upon himself. 
 
 His kingdom consisteth of the poor, despised, and abject ; yea, 
 we must bear the cross ; we must suffer contempt, persecution, 
 affliction, and misery ; as Paul saith out of the Psalm, xliv. 22. 
 "For thy sake are we killed all the day long; we are counted as 
 sheep for the slaughter." In another place he saith, 2 Cor. iv. 
 "We are made as the filth of the world, the ofl-scouriGg of all 
 
 670 
 
LUTHER'S SERMONS. l21 
 
 things." Christ said to his disciples, when he sent them to preach 
 in Judea, " Behold, I send you forth as sheep in the midst of 
 wolves ;" Mat. x. 16. The wise men found Christ, not in Herod's 
 court, not among the princes and priests, nor at the famous city 
 of Jerusalem ; but at Bethlehem, in a stable. 
 
 We must now consider what these wise men signified by their 
 gifts. They show by it that this child was a king ; and not a 
 king only, but also God and man. In offering gold, they ac- 
 knowledge him king ; as if they should say, we bring thee gold, 
 not that we would thereby enrich thee ; for gold and silver, and 
 whatsoever is, was thine before ; but hereby we acknowledge 
 thee to be a mighty king over all things ; so we ofier gold to 
 Christ, when we acknowledge him for our king and Lord; but in 
 this is required a strong faith. If I ought to acknowledge him 
 for my king and Lord, my will ought also to be extinguished, that 
 Christ only might reign and rule in me ; and that all things which 
 pleaseth him might be done concerning me. The leper said unto 
 Christ, Mat. " Lord, if thou wilt, thou canst make me clean." 
 
 My will must be utterly extinguished, if I will have Christ to 
 reign in me. Christ suffered not his own will to rule, but always 
 submitted himself to the will of his Father; as he saith, John vi. 
 " I came down from heaven, not to do mine own will, but the will 
 of him that sent me." Yea, he obeyed his Father even unto 
 death, and submitted himself wholly to his will. We should imi- 
 tate this example, which is written for our consolation, and rest 
 our hope confidently on«him, who brings all things to pass after 
 the counsel of his own will; as it is said in Psalm xxxvii. "Com- 
 mit thy way unto the Lord ; trust also in him, and he shall bring 
 it to pass." 
 
 Blessed is he that believeth those things from his heart ; such 
 a man, whether he be burned, or drowned, or cast into prison, or 
 otherwise grievously dealt with, taketh it all in good part; for he 
 knoweth that these things shall turn to his benefit. After this sort 
 we offer gold with the wise men, when we suflTer not our own 
 will to rule, but suffer Christ to work in us according to his will, 
 and pleasure. Wherefore those are hypocrites, who know not 
 how to suffer the will of God, but always complain of his deal- 
 ings with them. If things go not according to their wishes, they 
 are angry; they do not patiently suffer persecution and contempt; 
 they murmur and find fault. By resisting, they force the king- 
 dom of Christ from themselves. 
 
 By frankincense the wise men represented divine honour, which 
 we offer to Christ when we confess thai whatsoever we have 
 comes from God ; and that we have it freely without any merit 
 of our own. All things are to be ascribed to him as the true 
 Lord ; neither must we glory in the things received, but the glory 
 of God is to be sought in them ; and if he take them from us 
 16 L 671 
 
122 LUTHER'S SERMONS. 
 
 again, we ought to suffer it with quiet minds, and to bless him 
 with the beloved Job in these words : " Naked came I out of my 
 mother's womb, and naked shall I return thither: the Lord gave, 
 and the Lord hath taken away ; blessed be the name of the Lord." 
 Chap. i. 2L We ought to suffer misfortune and adversity, as if 
 God himself cast them upon us ; so that none may be able to of- 
 fend us ; for not so much as a hair of our heads shall perish ; as 
 Christ saith to his disciples, Luke xxi. 
 
 Whatsoever shall molest us, whatsoever adversity shall come 
 upon us, we ought never to seek any other God, neither should 
 we seek help and comfort from any but Christ alone. This is he 
 which is made unto us of God the Father, wisdom, righteous- 
 ness, sanctification, and redemption. We offer unto Christ frank- 
 incense of Arabia, when we fly to him in calamity, affliction, and 
 anguish. But those that seek comfort from, other sources, as 
 from sorcerers, witches, &c., they do not offer frankincense to 
 Christ, but loathsome brimstone, wherein they shall be burned 
 for ever ; for they have not believed and trusted in Christ. 
 
 By myrrh, they signified mortal man ; for with myrrh dead 
 bodies were anointed, which preserved them from putrefaction. 
 Myrrh is a strong and bitter juice, distilled from trees which 
 grow in Arabia ; somewhat like the gum of the pine or fir-tree. 
 We offer myrrh to Christ, when we firmly believe that he by his 
 death hath overcome sin, Satan, and hell. This is a special faith. 
 If we believe from the heart that sin and death, the devil and 
 hell, are swallowed up in and by the death of Christ, we shall 
 not be afraid of them all ; we shall be preserved from that rot- 
 tenness vfhich death bringeth, if we ha;ve this myrrh, this faith in 
 the death of our Lord Christ in our bodies and souls ; this will 
 not suffer us to perish. 
 
 So strong and valiant a thing is faith, that by it all things are 
 possible. Christ saith in J\'hr}i, we must learn daily with our 
 Lord Christ to bring under our old Jld;am, and mortify the deeds 
 of the body by the cross ; not that cross which we choose, but 
 that which Christ layeth upon us ; let us bear it with a patient 
 and willing mind, that our bodies may be subdued and made sub- 
 ject to the spirit; that being buried with Christ in baptism, we 
 may be raised with him, and he alone may reign and live in us. 
 
 This baptism signifies no other thing than that the old Adam 
 be mortified and buried; which we ought always to bear in 
 mind, seeing that sin remains in us as long as we live in this 
 world. Wherefore, St. Paul treats in very good words, which 
 ought to be diligently considered by us ; Rom, vi. " Know ye not, 
 that so many of us as were baptized into Jesus Christ, were bap- 
 tized into his death ? Therefore we are buried with him by bap- 
 tism into death ; that like as (Christ was raised up from the dead 
 by the glory of the Father, even so we also should walk in new- 
 
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LUTHER'S SERMONS. 123 
 
 ness of life. For if we have been planted together in the 
 likeness of his death, we shall be also in the likeness of his resur- 
 rection ; knowing this, that our old man is crucified with him, 
 that the body of sin might be destroyed, that henceforth we 
 should not serve sin. For he that is dead is freed from sin." 
 
 " Now» if we be dead with Christ, we believe that we shall 
 also live with him : knowing that Christ, being raised from the 
 dead, dieth no more; death hath no more dominion over him. 
 For in that he died, he died unto sin once ; but in that he liveth, 
 he liveth unto God. Likewise, I'eckon ye also yourselves to be 
 dead indeed unto sin, but alive unto God through J«sus Christ our 
 Lord." Thus much concerning the first appearance. 
 
 Now we will speak somewhat of the second; that is, of the 
 baptism of Christ. In the baptism of Christ, three things are to 
 be considered : the first, the heavens were opened when he was 
 baptized ; the second, the Holy Ghost was seen in the likeness of 
 a dove; and the third, the voice of the Father was heard, say- 
 ing, "This is my beloved Son, in whom I am well pleased." 
 Christ vouchsafed to be baptized with water, by which he hath 
 hallowed baptism, and made the water thereof holy, that he which 
 is baptized in his name, might likewise become holy and cleansed 
 from sin. ^ 
 
 Christ was not baptized for himself, for he was not infected with 
 the least spot of sin. He acted like a good physician, who first 
 drinks of the bitter portion, and then offers it to the sick, that they 
 may the more gladly and boldly drink of it afterwards : for we 
 in baptism drink a bitter portion ; namely, the mortification of 
 the old Adam : for dipping into the water, or sprinkling with it, 
 signifies nothing else, than that the old Adam should perish and 
 die. This is greatly furthered by the cross, which God by his 
 divine will layeth upon us ; which we ought not to cast off, but 
 bear willingly with a patient mind. 
 
 But that this might be easier for us to do, Christ hath taken it 
 upon himself; he suffered himself to be baptized, he took his cross 
 and carried it without resistance or gainsaying, and was obedient 
 to his Father unto death, even the death of the cross: as Paul 
 saith, Phil. ii. that he might deliver us from our sins, and might 
 appease his heavenly Father, which surely he did of his mere 
 grace without any desert of ours ; whereof baptism is a sign and 
 pledge ; as Paul saith to 7\ius : " But when the kindness and love 
 of God our Saviour toward man appeared, not by works of right- 
 eousness which we have done, but according to his mercy he 
 saved us, by the washing of regeneration, and renewing of the 
 Holy Ghost; which he shed on us abundantly through Jesus 
 Christ our Saviour ; that, being justified by his grace, we should 
 be made heirs according to the hope of eternal life." 
 
 Secondly, when Christ was baptized, the Holy Ghost appeared 
 
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124 LUTHER'S SERMONS. 
 
 in the likeness of a dove, whereby is signified that we also re- 
 ceive the Holy Ghost in baptism, which ruleth and guideth us 
 according to the will of God ; which is present with us, and help- 
 eth us in bearing the burden of the holy cross, which exhorteth 
 us, enforceth us, and when we yield to the burden of the cross, 
 it is present and helpeth us ; if we fall it raiseth us up again, and 
 is always a faithful companion in our journey. He maketh the 
 burden of the cross light, which we should otherwise be unable 
 to bear. If we fall into sin, we must remember to go back to 
 baptism, for this is the ship wherein we pass over the sea of sin ; 
 for baptism is the beginning of repentance. After such" a renew- 
 ing of the life, followeth the praise of God, and thanksgiving unto 
 him for the grace received. Then the person behaveth himself 
 friendly towards his neighbour, and doth good to him in all things. 
 This is signified by the Holy Ghost appearing upon Christ in the 
 likeness of a dove. The dove hath no gall: such they also be- 
 come which receive the Holy Ghost in baptism ; to wit, they are 
 gentle and without bitterness toward all men. 
 
 Thirdly, the voice of the Father is heard in the baptism of 
 Christ, which saith, " This is my beloved Son, in whom I am 
 well pleased." This is that Saviour which delivereth us from the 
 tyranny of sin, death, S<^tan, and hell. Here we may learn how 
 we must come to God : he that desireth to become a child of God 
 the Father, must attain it through Christ, and through him alone, 
 the beloved Son, who sitteth in the bosom of the Father ; unto 
 whom alone the Father looketh ; without whom he alloweth no- 
 thing ; but whatsoever pleaseth the Father, it pleaseth him with 
 respect to the Son : therefore he that desireth to go to the Fa- 
 ther, must cleave to this his beloved Son : nothing is of value or 
 estimation with the Father, except his beloved Son. 
 
 He that desireth to be in favour with the Father, and to be be- 
 loved by him, let him flee to the bosom of the Son, by whom he 
 findeth access to the Father; as Paul saith, Eph. "Through 
 Christ we are adopted ;" and, " Without Christ we are the ene- 
 mies of God." Therefore, whosoever cleaveth to Christ through 
 faith, abideth in the favour of God ; he also shall be made belov- 
 ed and acceptable, as Christ is ; and shall have fellowship with 
 the Father and Son. This is a mighty and excellent voice ! This 
 is my beloved Son, in whom all things consist and are compre- 
 hended, which are extant in the whole Scripture. 
 
 As all things are delivered into the hands of Christ, and gath- 
 ered into one^ that they may obey him, God saith, " this is my be- 
 loved Son:" by showing Christ only, and naming no other, he 
 maketh it plain that none is his beloved Son beside him. If others 
 are not his beloved sons, it is certain that they are the children 
 of wrath and indignation. If there were more beloved sons, he 
 would not have used this saying; neither would he turn his eyes 
 
 674 
 
LUTHER'S SERMONS. 125 
 
 to him only as though he knew no other. Paul saith in his epis- 
 tle to the Hebrews, "Unto which of the angels said he at any 
 time, thou art my Son, this day have I begotten thee?" and again, 
 *♦ I will be his Father, and he shall be my Son." 
 
 It is most certain that Christ, in these words, is declared to be 
 the true and only Son of God ; seeing that these words were never 
 said to any other creature. Howbeit, he was as much the Son 
 of God, and would have remained so for ever, even as he hath 
 been from everlasting, if this had not been spoken to us from hea- 
 ven : neither is any thing added or taken away from him by this 
 name ; but we must think that this praise and honour of Christ 
 was spoken for our sakes ; as it is said in John xii. 30. "Jesus 
 answered and said, this voice came not because of me, but for 
 your sakes." He hath no need that it should be said unto him, 
 that he is the Son of God ; for he knew this before ; and hath had 
 from everlasting by his nature, that which he heareth. 
 
 This word teacheth us to know Christ, in which knowledge our 
 salvation consisteth, as witnessed by Isaiah, Paul, and Peter. But 
 how does it teach us to know him ? it teacheth us to know him 
 as the Son of God, who pleaseth the Father; by which the Fa- 
 ther cheereth the hearts of all the faithful, and greatly delighteth 
 them with comfort and heavenly love. When Cflkist speaketh, 
 or doth any thing for me, I remember these words (^the Father, 
 that he is the beloved Son ; then lam forced to thmk, that all 
 which Christ speaketh and suflereth for my sake, doth well please 
 the Father. How can God show himself more liberal and lov- 
 ing, than by being pleased that Christ his Son doth deal so kindly 
 and tenderly with us? that he looks upon us with so much affec- 
 tion, and with such unusual love, as to suffer and die for our sakes. 
 
 But we are cold, and sluggish, and unthankful wretches ; we 
 pass over such precious words as things of no importance ; as if 
 uttered by man ; as being contained in a book, or written on pa- 
 per, as things utterly decayed ; as if grown out of use by long 
 custom ; as if they pertained to Christ, and not to us. Being dull 
 and senseless, we do not perceive that they belong not to Christ, 
 but were committed to writing and are extant for our sakes only. 
 Christ being in so great favour with God in all things, and at the 
 same time serving us, as he himself witnesseth, we* are without 
 doubt in the same favour with God, as Christ himself. "If a man 
 love'me, he will keep my words ; and my Father will love him, 
 and we will come unto him, and make our abode with him." John 
 xiv. 23. Also, xii. 26. " Where I am, there shall also my servants 
 be." Again ; I pray that they may be one, even as we are one; 
 I in thee, and thou in me, and they in me. 
 
 But where is Christ ? In the favour of God ; in the depth of 
 his heart: there also are we, if we know and love Christ; there 
 our refuge is placed, where no evil can come. But in this, faith 
 
 l2 675 
 
126 LUTHER'S SERxMONS. 
 
 is required ; the works of the law, and our own merit, will not 
 prevail. Christ is here declared ihe only Son of God ; which at 
 once overthrows whatsoever maketh itself God. Men and Satan, 
 who please themselves, and love themselves only, seek not after 
 God, but strive to become gods themselves; but God will say 
 unto these very different things from what he said unto Christ. 
 Christ is my beloved Son, in whom I am well pleased, seeing that 
 he glorifieth not himself, although he be God : but ye are wretch- 
 es, in whom I allow nothing, seeing that ye glorify yourselves, 
 being but creatures and men. 
 
 This sentence given of Christ, humbleth the world, and show- 
 eth them all to be void of divinity; and ascribeth it to Christ, all 
 for our benefit, if we believe and admit this sentence ; or to our 
 condemnation, if we contemn it. Then we may say at once, with- 
 out Christ there is no favour, nor any beloved Son ; but the wrath 
 and sore displeasure of God. 
 
 We shall now quote certain sentences out of the Scripture con- 
 cerning Christ, whereby is declared that through him we are k»ved 
 by the Father, and without him are refused. Thus it is said, John 
 i. 16, 17. " Of his fulness, (to wit, Christ's,) have all we received, 
 and grace for grace. For the law was given by Moses, but grace 
 and truth carrte by Jesus Christ." John iii. 13. " No man hath as- 
 cended up to heaven, but he that came down from heaven, even 
 the Son of man which is in heaven." John iii. 16, 17, 18. "For 
 God so loved the world, that he gave his only begotten Son, that 
 whosoever believeth in him should not perish, but have everlast- 
 ing life. For God sent not his Son into the world to condemn 
 the world; but that the world through him might be saved. He 
 that believeth on him is not condemned ; but he that believeth not 
 is condemned already, because he hath not believed in the name 
 of the only begotten Son of God." 
 
 John iii. 35, 36. "The Father loveth the Son, and hath given 
 all things into his hand. He that believeth on the Son hath ever- 
 lasting life: and he that believeth not the Son shall not see life; 
 but the wrath of God abideth on him." John vi. 40. " This is 
 the will of him that sent me, that every one which seeth the Son, 
 and believeth on him, may have everlasting life ; and I will raise 
 him up at the last day." John vii. 37, 38. " In the last day, that 
 great day of the feast, Jesus stood and cried, saying, if any man 
 thirst, let him come unto me, and drink. He that believeth on 
 me, as the Scripture hath said, out of his belly shall flow rivers 
 of living water." Titus iii. 4, 5, 6, 7. " But after that the kind- 
 ness and love of God our Saviour toward man appeared, not by 
 works of righteousness which we have done, but according to 
 his mercy he saved us, by the washing of regeneration and re- 
 newing of the Holy Ghost ; which he shed on us abundantly 
 through Jesus Christ our Saviour ; that, being justified by his 
 
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LUTHER'S SERMONS. 127 
 
 grace we should be made heirs according to the hope of eternal 
 life." Many other such sentences occur, particularly in the»epis- 
 tles of Paul, which any one may gather for himself. 
 
 SERMON* VI. 
 The fruit and virtue of Christ's Resurrection. 
 
 We have heard in the treatise of the Lord's passion, that it is 
 not sufficient merely to know the history thereof; neither is it 
 sufficient to know how and when Christ rose ; but both the use 
 and profit of his passion, as well as his resurrection, should be 
 preached and known ; to wit, what Christ obtained by them for 
 us. Where only the deed of the history is preached, it is frivo- 
 lous preaching, and without fruit ; which both Satan and wicked 
 men as well know, read, and understand, as we do. But when 
 the uses of them are preached, wherein they profit, that indeed is 
 a fruitful and wholesome sermon, and full of sweet consolation. 
 
 Christ hath declared the use and profit of his passion and re- 
 surrection, when he talked with the women: Mat. xxviii. 10. 
 " Be not afraid ; go tell my brethren that they go into Galilee, 
 and there shall they see me." These are the first words which 
 they hear of Christ after his resurrection from the dead ; whereby 
 he confirmeth all his sayings, also all his benefits showed to them 
 before ; and that they should come unto those who should believe 
 thereafter. Here he calleth not only his apostles his brethren, 
 but also all them that believe in him ; although they do not see 
 him visibly as the apostles did. 
 
 Shall any one come forth and boast of his merit, or of the 
 strength whereby he is able to merit any thing? What hath the 
 apostles merited ? Peter denied Christ thrice : and all the rest 
 of the apostles fled from him : he might have called them run- 
 aways, and forsakers of their standing in the midst of their con- 
 flicts ; yea, traitors and wicked men, rather than brethren. 
 Wherefore of mere mercy and grace this word was brought unto 
 them by the matrons, which the apostles themselves did perceive. 
 This word is full of all consolation and comfort ; that Christ careth 
 for such wretched men as we are ; yea, and that he doth call us 
 his brethren. If Christ be our brother, I would fain know what 
 good things we shall want? 
 
 They are brethren by consanguinity, use goods common among 
 themselves, having the same father, and the same inheritance; 
 otherwise they would not be brethren. So we also possess good 
 
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128 LUTHER'S SERMONS. 
 
 things in comnnon with Christ ; enjoying the same father, and the 
 sanne inheritance ; which inheritance is not diminished by parting 
 it, as worldly inheritances are, but is always made abundant ; for 
 it is a spiritual inheritance. A corporal inheritance, when distri- 
 buted into divers parts, is made smaller ; but in the spirit, the 
 case is such, that he who hath received part thereof, hath ob- 
 tained the whole. What is the inheritance of Christ? In his 
 power are life and death, sin and grace, and whatsoever is con- 
 tained in heaven and earth; his are eternal verity, strength, wis- 
 dom, and righteousness. 
 
 All power is given unto him ; he hath rule over all things; over 
 hunger, thirst, prosperity, adversity, &,c. He reigneth over all 
 things, whether they be in heaven or in earth, spiritual or corpo- 
 ral ; all things are in his power, as well eternal as temporal. 
 Now if I cleave unto him by faith, I shall be made partaker of 
 all his good things : I shall not obtain part of the inheritance 
 only, but I shall possess with him everlasting wisdom, and eternal 
 strength. I shall not be grieved with hunger, sin shall not op- 
 press me, neither shall I be afraid of death. Hereby we may 
 easily understand the sayings frequently uttered by the prophets, 
 especially in the Psalms ; as where David saith, Ps. xxxiv. " The 
 young lions do lack, and suffer hunger ; but they that seek the 
 Lord shall not want any good thing." He saith in another place, 
 " The Lord knovveth the ways of the righteous, and their inheri- 
 tance shall endure for ever. They shall not be confounded in the 
 perilous time, and in the days of dearth they shall have enough." 
 And again ; " I have been young and now am old, yet have I 
 never seen the righteous forsaken, nor his seed begging bread." 
 
 All these things Christ bringeth with him ; for we are, and are 
 called his brethren, not because of any merit in us, but of mere 
 grace. If we would print these things in our hearts, and tho- 
 roughly feel them, it would go well with us ; but they go in at 
 one ear, and out the other. St. Paul glorieth in these things, as 
 he saith, Rom. viii. " As many as are led by the spirit of God, 
 they are the sons of God. For ye have not received the spirit of 
 bondage again to fear; but ye have received the spirit of adoption, 
 whereby we cry, Abba, Father. The spirit itself beareth witness 
 with our spirit, that we are the children of God : and if children, 
 then heirs; heirs of God, and joint-heirs with Christ; if so be 
 that we suffer with him, that we may be also glorified together." 
 
 This title ascendeth so high, that the mind of man is not able 
 to comprehend it. For, unless the spirit, the comforter, imparted 
 this grace to us, no man would be able to say, Christ is my 
 brother. Those who cry out without faith, " Christ is my brother," 
 ai-e fanatical spirits, who vainly pronounce words without fruit. 
 The case standeth very differently, and more marvellously with 
 a true Christian ; he is amazed, and hardly dareth to confess any 
 
 678 
 
LUTHER'S SERMONS 129 
 
 thing sufficiently thereof. Wherefore, we must endeavour to 
 hear this, not only with fleshly ears, but to feel it in our hearts ; 
 then we shall not be rash, but be carried into an admiration 
 thereof. A true Christian views these things with fear, and cries 
 out, "Am I, a wretched and defiled creature, drowned in sin, 
 worthy that the Son of God should be called my brother? How 
 do I, a miserable wretch, attain to such a thing?" Thus he is 
 astonished, and can hardly comprehend these things. 
 
 These things cannot be understood according to flesh and 
 blood ; the heart of man in a natural state is not able to compre- 
 hend them. Christ more plainly declares unto Mary Magdalene, 
 the use and fruit of his death and resurrection ; when lie saith, 
 John XX. " Go to my brethren, and say unto them, I ascend unto 
 them, I ascend unto my Father, and your Father, and to my 
 God, and your God." This is one of the most comfortable places 
 of which we can glory and boast. As though Christ should say, 
 Mary, go hence, and declare unto my disciples, (which fled 
 from me, which have deserved punishment and eternal con- 
 demnation,) that this resurrection of mine is for their good ; that 
 is, I have by my resurrection brought the matter to pass, that my 
 Father is their Father, and my God their God. 
 
 These are but few words, but they contain much matter in 
 them ; namely, that we have as great hope and confidence in 
 God, as his own Son. Who can comprehend such exceeding 
 joy ! I will not say utter it ; that a wretched and defiled sinner 
 may be bold to call God his Father, even as Christ himself. The 
 author of the epistle to the Hebrews, well remembered the words 
 of the Psalm, how it speaketh of Christ ; who, as he saith, is not 
 ashamed to call the believers brethren; saying, "I will declare 
 thy name unto my brethren; in the midst of the church will I 
 sing praise unto thee." If any worldly prince or nobleman should 
 humble himself so low, as to say to a thief or robber, thou art 
 my brother, it would be a notable thing which every one would 
 marvel at ; but this king, who sitteth in glory at the right hand 
 of his Father, saith to poor mortal man, thou art my brother. 
 
 In this king is our confidence and comfort. He arms us 
 against sin and death, the devils and hell ; and against all sinister 
 success of things, as well of body as mind. As we are flesh and 
 blood, and therefore subject to all kinds of adversity, it follows 
 that the case should so stand with him ; otherwise he would not 
 be like unto us in all things. Wherefore, that he might be made 
 conformable, and like unto us, he had experience in all things, 
 even as we have, sin only excepted ; that he might be our true 
 brother, and exhibit himself openly unto us. 
 
 The epistle to the Hebrews doth set this forth in a lively man- 
 ner, chap. ii. "Forasmuch then as the children are partakers of 
 flesh and blood, he also himself likewise took part of the same ; 
 17 679 
 
130 LUTHER'S SERMONS. 
 
 that through death he might. destroy him that had the power of 
 death, that is, the devil ; and deliver them who through fear of 
 death were all their lifetime subject to bondage. For verily he 
 took not on him the nature of Angels ; but he took on him the 
 seed of Abraham. Wherefore in all things it behoved him to be 
 made like unto his brethren, that he might be a merciful and faith- 
 ful high priest in things pertaining to God, to make reconciliation 
 for the sins of the people : for in that he himself hath suffered, be- 
 ing tempted, he is able to succour them that are tempted." The 
 profit, use and fruit of tiie Lord's passion and resurrection, St. 
 Paul hath summed up in a very brief manner; when he saith, 
 Rom. iv. " Christ was delivered for our offences, and was raised 
 again for our justification." 
 
 SERMON VII. 
 
 John X. From the llth to the l6th verses, inclusive. 
 
 11. I am the good shepherd: the good shepherd giveth his life for the 
 sheep. 
 
 12. But he that is a hireling, and not the shepherd, whose own the sheep 
 are not, seeth the wolf coming, and leaveth the sheep, and fleeth ; and the 
 wolf catcheth them, and scattereth the sheep. 
 
 13. The hireling fleeth, because he is a hireling, and careth not for the 
 sheep. 
 
 14. I am the good shepherd, and know my sheep, and am known of mine. 
 
 15. As the Father knoweth me, even so I know the Father: and I lay 
 down my life for the sheep. 
 
 16. And other sheep I have, which are not of this fold : them also I must 
 brino-, and they shall hear my voice ; and there shall be one fold, and one 
 shepherd. 
 
 This text is full of consolation ; which in a precious parable 
 setteth forth Christ our Lord, and teacheth what manner of per- 
 son he is, w4iat his works are, and what affection he has toward 
 man. Nevertheless, it cannot be distinctly understood, by com- 
 paring together light and darkness, day and night ; that is, a good 
 and evil shepherd, as the Lord doth in this place. Ye have often- 
 times heard that God hath instituted and ordained two sorts of 
 preaching in the world : One is, when the word of God is preach- 
 ed, which saith, " Thou shalt have no other gods before me. 
 Thou shall not kill ; thou shalt ^ot commit adultery; thou shalt 
 not steal," &c. Ex. xx. It also t^Ivreatens that he who doth not 
 keep these precepts, sliall die. 
 
 But that preaching doth justify no man. Although a man be 
 thereby ©empelkid to show himcslf codly outwardly, before men, 
 
 630 
 
LUTHER'S SERMONS. 131 
 
 yet notwithstanding, he is offended at the law in his heart, and 
 had much rather there were no law. The other ministry of the 
 word, is the gospel ; which shows where is to be received that 
 which the law requireth. It neither urgeth nor threateneth; but 
 allureth men gently. It showelh them what they must receive 
 and take, whereby they may become righteous : Behold, here is 
 Jesus Christ ! he direcleth them. These disagree one with an- 
 other, as much as to receive and give, to exact and reward. 
 
 This difference should be well understood and explained. To 
 hardened and untractable men, who feel not the gospel, the law 
 is to be preached : and they are to be urged till they begin to feel 
 mollified and humbled, and acknowledge their disease; then is 
 the time to begin to preach the gospel. These two sorts of 
 preaching were instituted and ordained by the Almighty ; besides 
 these there are others which were not ordained of God, but are 
 traditions invented by men ; ordained by the fope and his prelates, 
 wherewith they have perverted the gospel. These are not worthy 
 to be called shepherds or hirelings; but they are those whom 
 Christ calleth thieves, robbers, and wolves. 
 
 If we would guide men in the right way, it must be done by 
 the word of God ; if it be not done, we surely labour in vain. 
 Christ treateth here of the second ministry of the word, and 
 describeth of what sort it is : he maketh himself the chief, yea, 
 the only shepherd : for he whom he doth not feed remains unfed. 
 Ye have heard that our Lord Jesus Christ, after his passion and 
 death, was raised from the dead, and entered into immortality : 
 not that he might sit idle in heaven and rejoice with himself, but 
 that he might receive a kingdom, and execute the functions of a 
 governor and king ; of which all the prophets, yea, and the whole 
 scripture, treats at large. 
 
 We must continually acknowledge him to be our governor and 
 ruler ; neither must we think that he is idle in heaven, but that he 
 doth from above govern and direct all things ; who hath an espe- 
 cial care of his kingdom, which is the christian faith ; therefore 
 it must needs be that his kingdom will flourish among us here on 
 earth. Of this kingdom, we have elsewhere said, that it is so 
 ordained that we increase every day, and become purer ; and 
 that it is not governed by any force or power, but by preaching 
 alone ; that is, by the gospel. Tliis gospel cometh not from man, 
 but it was brought by Jesus Christ himself; and afterwards put 
 into the hearts of the apostles and their successors, that they 
 might comprehend it, and speak and publish it. 
 
 Hereby is his kingdom governed, wherein he so reigneth, that 
 all the power thereof consisteth in the word of God. Now who- 
 soever shall hear and believe this, pertaineth to this kingdom. 
 Moreover, thi^ word is made so effectual, that it bringeth an 
 abundance of all the good things which are necessary to man. 
 
 681 
 
132 LUTHER'S SERMONS. 
 
 ¥oY it is the power of God which is able to save every one that 
 believeth; as Paul saith to the Romans; if thou believe that 
 Christ died for thee, to deliver thee from evil, and cleave unto 
 the word, it is certain that no creature is able to overthrow thee. 
 For as none are able to overthrow the vi'ord, neither shall any 
 be able to hurt thee if thou trust in it. By the word thou shalt 
 overcome sin, death, Satan, and hell ; and to that thou must flee, 
 for in it thou shalt find peace, joy, and eternal life ; and be made 
 partaker of all the good things that are promised in the word. 
 
 Wherefore, the government of this kingdom is marvellous. 
 The word is published and preached through the whole world ; 
 but the power thereof is secret ; it must be felt and tasted in the 
 heart. We therefore of the ministry are able to perform nothing 
 more than to become the instruments through which our Lord 
 Christ openly preacheth the word ; for he suffereth the word to 
 be published abroad, that every one may hear it. But faith 
 maketh us to feel it inwardly, in the heart ; yea, it is the secret 
 work of Christ, when one knoweth what is his duty, and is 
 willing to do according to his divine will and pleasure. 
 
 That these things may be better understood, we will now treat 
 of our text, wherein Christ saith, " I am the good shepherd ?" 
 What is a good shepherd ? A good shepherd, saith Christ, giveth 
 his life for his sheep : and I leave my life for my sheep. Here 
 the Lord declareth what his kingdom is, by the parable of the 
 sheep. The sheep is of that nature, that it quickly knoweth the 
 voice of its shepherd ; neither followeth it the voice of another ; 
 but always cleaveth to its own, and seeketh help of him, not be- 
 ing able to help itself. The sheep cannot feed itself, nor preserve 
 itself from the wolves ; but is altogether dependent upon the 
 shepherd. 
 
 Christ therefore bringeth the quality and nature of the sheep 
 as a parable ; and transformeth himself into a shepherd : whereby 
 he showeth what his kingdom is : which consisteth in feeding his 
 sheep ; that is, miserable, needy, and wretched men, that have 
 no help or counsel but in him alone. That we may declare this 
 more plainly, we will quote a passage from Ezekiel : chap, xxxiv. 
 " Should not the shepherds feed the flocks ? why therefore do ye 
 feed yourselves 'I Ye eat the fat, and ye clothe you with the 
 wool ; ye kill them that are fed ; but ye feed not the flock. The 
 diseased have ye not strengthened, neither have ye healed that 
 which was sick, neither have ye bound up that which was broken, 
 neither have ye brought again that which 'was driven away, 
 neither have ye sought that which was lost; but with force and 
 with cruelty have ye ruled them. And they were scattered, be- 
 cause there is no shepherd ; and they became meat to all the 
 beasts of the field, when they were scattered. My sheep wan- 
 
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LUTHER'S SERMONS. 133 
 
 dered through all the mountains, and upon every high hill : yea, 
 my flock was scattered upon all the face of the earth." 
 
 What he hercsaith should be particularly noticed. The mean- 
 ing is, that he will have the weak, sick, broken, abject, and lost, 
 to be strengthened, healed, cured, and sought after; not spoiled 
 and destroyed. These things, saith he to the shepherds, ye ought 
 to do; but ye have done none of them. Wherefore I myself, (as 
 he afterwards saiih,) will deal thus with my sheep : " That which 
 is lost, will I seek again ; that which is driven away will I bring 
 again ; and to that which is not well, will I prepare a remedy, and 
 heal it." Here we see that the kingdom of Christ is such as per- 
 taineth to the weak, diseased, and feeble ; the preaching whereof 
 is full of comfort; although we do not thoroughly feel our misery 
 and weakness : if we did, we should forthwith run to him. 
 
 But how did those shepherds behave themselves? they ruled in 
 rigour, and strictly exacted obedience to the law. Moreover, 
 they added their own traditions ; as they do also at this day ; and 
 if they be not kept, they cry out and condemn him that trans- 
 gresseth them, so that they do nothing but urge more and more 
 their own inventions. But this is not the way to feed and govern 
 souls; Christ is not such a shepherd: for by such manner of feed- 
 ing, none are helped, but the sheep are utterly lost. We shall 
 now make some remarks upon the preceding passage of the pro- 
 phet. First, he saith that the weak sheep are to be strengthened; 
 that is, the consciences which are weak in faith, and have a sor- 
 rowful spirit, and are of faint courage, are not to be enforced. It 
 must not be said unto them, thou must do this, thou must be 
 strong ; for if thou art weak thou art ordained to eternal punish- 
 ment ! This is not the way to strengthen the weak. 
 
 Paul saith, Rom. xiv. " Him that is weak in the faith receive 
 ye, but not to doubtful disputations." He likewise adds, Rom. 
 XV. " We then that are stronsj oucrht to bear the infirmities of the 
 weak." Wherefore they are not to be severely compelled, but 
 comforted; that although they be weak, they may not despair, 
 for they shall become stronger. Isaiah the prophet, spake of 
 Christ in the following words : " A bruised reed shall he not 
 break, and the smoking flax shall he not quench." chap. xlii. The 
 bruised reed signifieth miserable, weak, and bruised consciences; 
 which are so easily shaken, that they tremble, and sometimes lose 
 their confidence in God. . With these God does not deal rigor- 
 ously, but in a gentle manner; lest he break them. 
 
 The smoking flax, which as yet burns a little, and emits more 
 smoke than fire, are the same consciences ; they ought not to 
 despair, for he will not utterly extinguish them ; but will always 
 kindle them, and more and more strengthen them. This, to him 
 that truly knoweth it, is a great comfort. He that doth not gently 
 handle weak consciences after this sort doth not execute the 
 
 M 683 
 
134 LUTHER'S SERMONS. 
 
 office of a true shepherd. Afterwards, the prophet saith, " That 
 which was diseased, ye ought to have succoured." Who are 
 those diseased ones'? they who in their manner of hving, and 
 their outward works, have certain diseases and vices. The first 
 pertaineth to the conscience when it is weait ; the other to the 
 manners or condition of life ; as when one is carried with a wilful 
 mind, and a wayward disposition ; and by wrath and evil doings 
 offend; as even the apostles sometimes did. 
 
 Such as are so vicious in the sight of men, that they are even 
 an offence to others, God will not have rejected and despaired of; 
 for his kingdom is not of such a nature that the strong and whole 
 only should live therein, but Christ is placed in it that he may 
 take care of such as are weak and helpless. Sometimes we are 
 so weak and sick, that we almost despair of being subjects of 
 this kingdom : but the more we feel our disease, so much the 
 more we must strive to come to him ; for he is always ready to 
 heal us. If we are weak and oppressed, and in great afiliction, 
 we have more reason to go to Christ ; acknowledging ourselves 
 sinners, that he may help and justify us ; for the greater our 
 disease is, the more needful it is for us to be healed. 
 
 Christ requireth these things of us, and allureth us to come to 
 him boldly and cheerfully. Others who are not such shepherds, 
 think they make men righteous, if they exact much of them, and 
 urge them much; whereby they only make those who are evil, 
 worse ; as the prophet saith, " The broken have ye not bound 
 together." To be broken, is as when one has a leg broken, or a 
 wound inflicted somewhere else ; that is, when a christian is not 
 only so diseased and weak that he stumbleth, but also runneth 
 into such great temptations that he breaketh some part, and even 
 denieth the gospel, after the manner of Peter, who forswore 
 Christ. 
 
 Now, if any one should so stumble that he was compelled to 
 go back, and be utterly cast down in mind, we must not yet cast 
 him off; as though he would never more pertain to the kingdom 
 of Christ. We must leave Christ's property to himself; that his 
 kingdom may remain mere mercy and grace ; whose desire is to 
 help them only that are grieved with their calamity and misery, 
 and greatly desire to be delivered from it : that his kingdom may 
 altogether abound with comfort, and he be the gentle shepherd 
 that provoketh and allureth all who come to him. And all this 
 is done by the gospel ; whereby the weak are to be strengthened, 
 and the sick healed. 
 
 This word is sufficient for all the distresses of conscience; 
 giving abundant comfort to all, though they be ever so great sin- 
 ners. Christ, therefore, alone is the good shepherd; who healeth 
 all sorts of diseases, and helpeth them that are fallen. He that 
 doth not, is not a shepherd. The prophet thus remarks : " Ye 
 
 684 
 
LUTHER'S SERMONS. 135 
 
 have not brought again that which was driven away." What is 
 that which was driven away ! The despised soul that is so 
 scorned and contemned, that whatsoever christian doctrine is 
 bestowed upon it, is thought to be in vain. Yet Christ will not 
 suffer it to be dealt with in a harsh manner; his kingdom is not 
 compassed with so strait bounds, that only the strong, whole 
 and perfect, flourish therein ; for this pertaineth to the heavenly 
 life to come ; but in this kingdom, only grace and mercy must 
 abound. 
 
 As God promised to the children of Israel ; Ex. iii. That he 
 would bring them to a land flowing with milk and honey. The 
 prophet concludeth ; " The lost have ye not sought." That is lost 
 which seemeth to be condemned ; of the return whereof there is 
 scarcely any hope : of which sort in the gospel were publicans 
 and harlots; and at this day, they who have not a spark of god- 
 liness, but are untractable and unruly. Notwithstanding, these 
 are not to be left, but means should be used, that at the last they 
 may be reclaimed and brought into the right way. Which Saint 
 Paul ofttimes did ; as when he delivered two of this sort to 
 Satan: 1 Tim, i. "I have delivered them unto Satan, that they 
 may learn not to blaspheme." And again he saith, 1 Cor. v. 
 '• To deliver such a one unto Satan for the destruction of the flesh, 
 that the spirit may be saved in the day of the Lord Jesus." 
 
 These he cast oft' as condemned ; yet he did not despair of 
 them. Christ should be preached, as rejecting no man, although 
 he be weak : but that he willingly receiveth, comforteth, and 
 strengtheneth every one; so that he always appeareth to be the 
 good shepherd. Therefore it comes to pass, that men willingly 
 resort to him, and that there is no need to compel them. The 
 gospel so allureth and maketh them willing, that they come with 
 love and pleasure, and with all boldness ; whereby their love to 
 Christ is increased, so that they do every thing willingly, who 
 before were to be urged and compelled. If we be compelled, 
 we act grudgingly, and unwillingly, which God abhorreth. 
 
 When we perceive that God dealeth so lovingly and gently 
 with us, our hearts become ravished, so that we cannot stay 
 ourselves, but are constrained to run unto him, leaving all other 
 things for his sake. Consider how great an evil it is, when one 
 judgeth another. The kingdom of Christ, as we have heard, is 
 so ordained, that it healeth and justifieth only sick and miserable 
 consciences ; wherefore those who have regard only to the strong 
 and whole are much deceived. It is great and effectual know- 
 ledge whereby Christ is known. It is grafted in us by nature, to 
 be altogether evil and wicked ; yet notwithstanding we would 
 have every one honest : we earnestly regard strong christians ; 
 not looking to the sick and weak, thinking them not to be chris- 
 tians, though we at the same time exceed them in wickedness. 
 
 685 
 
136 LUTHER'S SERMONS. 
 
 The cause of this is our corrupt nature, and our blind reason ; 
 which would measure the kingdom of God by our own judgment ; 
 whereby we think those things unclean before God, which seem 
 unclean to us ; but this opinion must be removed from our minds. 
 It will be said, alas ! what will become of me if all christians 
 must be whole, strong, and godly ? When shall I attain those 
 things ? In this manner thou wilt bring thyself into such a per- 
 plexity, that thou shalt not attain unto true comfort and joy. 
 Thou must be so affected, that thou wilt say, most gracious 
 Saviour, although I find myself altogether weak and diseased, 
 and in a wretched state, yet I will not cast off my hope, but will 
 flee unto thee, that thou mayest succour me, for thou only art 
 the true shepherd ; wherefore I will not despair, nor be discou- 
 raged, although I come void of works. 
 
 We must be diligent, that we may become wise and know 
 Christ. In his kingdom only the weak and diseased are con- 
 versant ; it being, as it were, a mere hospital, in which only the 
 sick and feeble lie, of whom a care must be taken. But few men 
 have this knowledge, for it is not easily attained ; it is even some- 
 times wanting in them who have the gospel and spirit. Some 
 men look into the scripture, which setteth forth the kingdom of 
 Christ, affirming it to be precious ; nevertheless they pay but little 
 attention to the signification of the words therein contained, nei- 
 ther do they perceive that true wisdom is hidden therein, which 
 far excelleth our wisdom. 
 
 Christian wisdom does not consist in seeking the company of 
 those that are accounted wise and skilful, and to make mention, 
 and talk of them ; but to be occupied among the unwise, and 
 those that lack understanding, that they may forsake sin and fool- 
 ishness, and embrace righteousness, and sound understanding. 
 Therefore it appeareth that christian wisdom doth not consist in 
 lofty looks, and seeing ourselves in things high and wise, as in a 
 glass, but that we look to those things which are below, and mark 
 that which is humble. He thatknoweth these things, let him give 
 thanks to God ; for by this knowledge he is able to prepare and 
 apply himself to every thing that shall take place in the world. 
 But ye shall find many, yea, even among those that preach the 
 gospel, who are not thus far enlightened. 
 
 Heretofore we have been taught that none must come to Christ, 
 till he be altogether clean ; thou must therefore forsake this opi- 
 nion, that thou mayest attain to true understanding, and know 
 Christ aright ; as the true and good shepherd. He compareth the 
 good shepherd with the evil, or hireling, in the follow^ing passage: 
 " The good shepherd giveth his life for the sheep. But he that is 
 an hireling, and not the shepherd, whose own the sheep are not, 
 seeth the wolf coming, and leaveth the sheep, and fleeth ; and the 
 
 686 
 
LUTHER'S SERMONS. 13T 
 
 wolf catcheth them, and scattereth the sheep. The hireling fleeth, 
 because he is an hireUng, and careth not for the sheep." 
 
 It is true, indeed, that Christ is the only shepherd: the name of 
 Christ belongs to him alone ; yet he communicates the same to 
 us, that we may be called Christians. In the same manner, al- 
 though he be the only shepherd, yet he imparteth the same name 
 to those that be of the ministry. Matthew likewise forbiddeth 
 our calling any man father on earth : for one is our Father, which 
 is in heaven. (Chap, xxiii.) Notwithstanding,. Paul calleth him- 
 self the father of the Corinthians, when he saith ; *' In Christ Jesus 
 I have begotten you through the gospel." (1 Cor. iv.) Therefore 
 it seemeth as though God alone would have the name of father; 
 and at the same time granteth the same name to men, that they 
 also may be fathers; howbeit, not of themselves, but by Christ: 
 even as we are called Christians ; not that we have any thing of 
 ourselves, but that all things are given us through Christ. 
 
 Christ saith, moreover, " He that is an hireling, and not the 
 shepherd, whose own the sheep are not, seeth the wolf coming, 
 and leaveth the sheep and fleeth," &c. This surely is a hard 
 saying ; that they which preach the gospel, and strengthen and 
 heal the sheep, should at last suffer them to be caught and torn 
 in pieces : while they themselves flee away when the sheep have 
 the most need of help. As long as the wolves do not appear, 
 they do their duty carefully and diligently; but as soon as the 
 wolf appears, they immediately leave the sheep. If they have 
 fed them well and made them fat, strong, and whole, they are 
 the better liked by the wolves. 
 
 But what is the hidden meaning of this parable 1 The mean- 
 ing of Christ is this ; in my kingdom, (which consisteth in nothing 
 else, but strengthening the weak, healing the sick, and encourag- 
 ing the faint-hearted,) the holy cross shall not be wanting. When 
 it is preached that Christ onl}', whose silly sheep we are, hath 
 the care of us, strengtheneth, healeth, and helpeth us, that our own 
 strength and works are of no importance, the world cannot abide 
 it: so that it is a natural consequence for the gospel to bring the 
 cross with it; inseparably accompanying it; and he that will un- 
 feignedly profess it before the world, must expect to bear perse- 
 cution. This being the case, it is not difficult to perceive the 
 difference between the true shepherds and the hirelings. 
 
 The hireling preacheth the gospel as long as he is reported 
 among men to be learned, godly, and holy. But when he is re- 
 proved, or called a heretic and wicked man, or requested to make 
 a recantation, he either recanteth or leaveth the flock without a 
 shepherd : their case then becomes worse than it was before. 
 What doth it avail the sheep, even if they were well fed before 1 
 If they were true shepherds, they would lose their lives rather 
 18 m2 687 
 
138 LUTHER'S SERMONS. 
 
 than leave the sheep to the jaws of the wolves ; and would be 
 ready to offer their neck to the axe for the sake of the gospel. 
 
 They therefore are not good shepherds, who preach the gospel 
 that they may thereby obtain honour and riches ; without doubt 
 these are hireHngs, who seek their own glory even in sound doc- 
 trine, and in the word of God. Wherefore they abide no longer 
 than they receive honour, praise, and benefit thereby. As soon 
 as the wolf cometh, they go back, deny the word, and flee away ; 
 leaving the sheep, earnestly seeking for pasture and their .shep- 
 herd, that he may keep them from injury : but the good shepherd 
 never leaveth his sheep in the time of danger, but always remains 
 with them to strengthen and del'end them. 
 
 These things may happen to us in some future time ; we may 
 be beset in the same manner. Then the preachers will shut their 
 mouths and provide for their safety by fleeing away ; the sheep 
 shall be dispersed ; one will be carried this way, and another 
 that; God grant that some of them may stand valiantly in de- 
 fence of the gospel, and spend their blood, if the case so require, 
 in delivering their sheep ! Thus Christ hath described the hire- 
 lings in their true colours ; who thus saith ; "lam the good shep- 
 herd, and know my sheep, and am known of mine." He speaketh 
 here of the peculiar duty that belongs to himself: I know my 
 sheep, saith he, and they likewise know me. Christ knoweth us 
 to be his sheep, and we know him to be our shepherd. 
 
 He knoweth us to be weak and diseased ; but even those that 
 are he doth not cast off, but taketh care of them, and healeth 
 them ; though they be so diseased that all the world think they 
 are not his sheep; and indeed this is the knowledge of the world. 
 But Christ doth not know them after this manner ; neither doth 
 he greatly regard what manner of sheep they are, but considereth 
 whether they belong to his fold. Those therefore are true shep- 
 herds, who, following Christ, know their sheep, and protect them 
 from danger. 
 
 My Father knoweth me, saith Christ, but the world knoweth 
 me not. Therefore, when the hour shall come that I shall die an 
 ignominious death upon the cross, all with one voice will cry out, 
 was this the Son of God I he must needs be a condemned man, 
 and given up to Satan both soul and body. But my Father will 
 say after this sort ; this is my well beloved Son, the King and 
 Saviour of mankind. If I were in the midst of hell, or in the 
 jaws of Satan, I should come out again, for the Father will not 
 forsake me. I^ikewise I know my sheep, and they know me : 
 they are certain that I am a good shepherd; therefore they come 
 to me for succour. They cleave to me, knowing that they are 
 subject to manifold infirmities and diseases; and knowing that I 
 would have such resort to me. 
 
 Other sheep I have, which are not of this fold : them also I 
 
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LUTHER'S SERMONS. 139 
 
 must bring, and they shall hear my voice ; and there shall be one 
 fold and one shepherd." Some, in explaining this passage, say 
 before the latter days, the whole world shall become christians ; 
 this is a falsehood forged by Satan, that he might darken sound 
 doctrine ; that we might not rightly understand it. Beware, 
 thei'efore, of this delusion. As soon as the gospel was published, 
 it was preached to the Jews ; and they were the sheepfold. But 
 he saith that he hath other sheep also, which are not of this fold, 
 which he must gather together; whereby he showeth that the 
 gospel must be preached to the Gentiles, that they also may 
 believe in Christ ; that of the Jews and Gentiles may be made 
 one church. This was performed by the apostles, who preached 
 the gospel to the Gentiles, and brought them to the true faith. 
 
 Thus, there is one body, one church, one faith, one hope, one 
 love, and one baptism ; which continueth at this day, and shall 
 continue to the end of the world. Therefore, do not believe that 
 all men shall have faith in Christ ; for the cross must always be 
 borne by us ; the greater part being of the class that persecute 
 christians. The gospel must be continually preached, that always 
 some may be brought to Christianity. Thus we close, having 
 given a compendious exposition of the text. 
 
 SERMON VIII. 
 
 John, chap. VI., From the 44/A to the b\st verse, inclusive. 
 
 44. No man can come to me, except the Father, which hath sent me, draw 
 him, and I will raise him up at the last day. 
 
 45. It is written in the prophets, And they shall be all taught of God. 
 Every man, therefore, that hath heard, and hath learned of the Father, cometh 
 unto me. 
 
 46. Not that any man hath seen the Father, save he which is of God, 4ie 
 hath seen the Father. 
 
 47. Verily, verily, I say unto you. He that believeth on me hath everlast- 
 ing life. 
 
 48. I am that bread of life. 
 
 49. Your fathers did eat manna in the wilderness, and are dead. 
 
 50. This is the bread which cometh down from heaven, that a man may 
 eat thereof and not die. 
 
 51. I am the living bread which came down from heaven. If any man eat 
 of this bread he shall live for ever; and the bread that I will give is my flesh, 
 which I will give for the life of the world. 
 
 The sole object of this text is, to .teach us the nature of Chris- 
 tian faith, and to stimulate us to the exercise of it; and, indeed, 
 the general tenor of the Gospel of John goes but little farther 
 than to instruct us how we must believe on the Lord Jesus 
 
 689 
 
140 LUTHER'S SERMONS. 
 
 Christ ; and that such a faith as is grounded on the true promise 
 of God made to Christ, will save us ; as the text under considera- 
 tion plainly declares. Those, therefore, who teach any other 
 way or means to obtain righteousness, are here considered as 
 ignorant of the true way. For whatsoever is the invention of 
 men, can avail theni nothing towards obtaining salvation. Although 
 a man may exercise the duties of godliness, although his external 
 works may appear holy before men, yet he will not be able to 
 attain unto heaven, unless God, through his word, proffer him his 
 divine grace, and enhghten his understanding, that he may walk 
 in the way of life. 
 
 Now, the way of life is the Lord Jesus Christ ; and he that 
 seeketh another way, as those most certainly do who trust in 
 their own works, erreth from the right and true way ; for Paul 
 saith, Gal. ii. " If righteousness be by the law," (that is, by the 
 works of the law,) " then Christ died without a cause." Therefore, 
 I say, a man must be as it were bruised and broken by the Gos- 
 pel ; he must be humbled from the bottom of his heart ; he must 
 feel himself weak and frail, and wholly unable to do any thing 
 of himself He must fall prostrate before God, and cry. Help 
 me, O omnipotent God, merciful Father, I am not able to help 
 myself! Help, O Lord Christ, mine own help is nothing ! 
 
 Christ, in Luke xx. 18., speaking of the chief corner-stone, 
 which was rejected of the builders, saith : *' Whosoever shall fall 
 upon that stone, shall be broken ; but on whomsoever it shall fall, 
 it will grind him to powder." Now this stone is Christ ; therefore, 
 we must either fall upon him through a sense of our imbecility 
 and weakness, and so be broken, or he will fall upon us in his 
 righteous judgment, and we shall be crushed under the weight of 
 our own sins. 
 
 Christ saith in the text, " No man can come to me, except the 
 Father which has sent me draw him ; and I will raise him up at 
 the last day." The conclusion therefore is, that he whom the 
 Father draweth not, and who cometh not to the Son, shall surely 
 perish ; for he is the only name given unto us whereby we can be 
 saved; and without him there is no salvation; if he help not, our 
 case is most miserable. Of him Peter also speaketh in the Acts 
 of the Apostles, chap. iv. "This is the stone which was set at 
 nought of you builders, which is become the head of the corner. 
 Neither is there salvation in any other ; for there is none other 
 name under heaven given among men, whereby we must be 
 saved." Where then is the doctrine of those divines and school- 
 men, who have taught, that by many ,works we must attain unto 
 righteousness ? How is the doctrine of that great master, Aris- 
 totle, confounded, who taught that reason instructeth men to do 
 the best things, and is always ready to direct them in the right 
 way! For this doctrine Christ doth here disprove; and doth 
 
 690 
 
LUTHEJR'S SERMONS. 141 
 
 positively assert, that unless the Father draw us to him we shall 
 perish for ever. Hence, all men must confess their imbecility 
 and slowness to good things ; for if any man persuade himself 
 that he is able to do any good work by his own strength, truly 
 he accuseth Christ of falsehood ; and with great arrogance, pre- 
 sumeth to come to heaven, although he is not drawn of the Father. 
 
 The word of God, wherever it is soundly preached, casteth 
 down whatsoever things are highland great ;. it maketh mountains 
 even with valleys, and overtliovveth all bills; as the prophet 
 Esaias saith, " that all hearts hearing the word may despair of 
 themselvesj otherwise they cannot come unto Christ." The works 
 of God are such, that while they kill, they make alive; while 
 they condemn, they save; as Hannah, the mother of Samuel, 
 singeth of the Lord : " The Lord killeth and maketh alive ; 
 bringeth down to the grave, and setteth up again. The Lord 
 maketh poor, and maketh rich ; bringeth low, and hea\ieth up on 
 high." 
 
 Wherefore, if a man be so stricken of God in his heart, that 
 he acknowledgeth himself such a one as ought for his sins to be 
 condemned, he surely is that very man whom God by his word 
 has stricken, and by this stroke hath fastened upon him the bond 
 of his divine grace, whereby he draweth him, that he may pro- 
 vide for his soul, and take care of him. At first, he could find 
 within himself no help,. nor support, neither did he desire any; 
 but now he hath found the special consolation and promise of 
 God, which is this : " He that asketh receiveth, he that seeketh 
 findeth, and to him that knocketh it is opened." 
 
 By such a promise, man is more and more comforted in mind, 
 and conceiveth a greater trust and confidence in God : for as 
 soon as he heareth that this is the work of God alone, he desireth 
 of him, as at the hand of his merciful father, that he will vouch- 
 safe to draw him. He is also encouraged to lay hold on the 
 promises of God, he trusteth in his word, and hereby he obtaineth 
 a certain testimony, that he is one whom God hath drawn : as 
 John saith in his first epistle, v. 10. "He that believeth on the 
 Son of God, hath the witness in himself." 
 
 He that is thus taught of God, he that hath this witness in him- 
 self, will find God no other than a helper, a comforter and a Sa- 
 viour. It therefore follows, that if we believe aright, God will 
 ever be to us a comforter, and a giver of every good and perfect 
 gift : he will require nothing of us, but will freely bestow upon us 
 whatsoever things may be for our good ; as he himself saith, in 
 Psalms viii. " I am the liOrd thy God who brought thee out of the 
 land of Egypt ; open thy mouth wide and I will fill it." Who 
 would notTove such a God ; a God who is so loving and kind to 
 us, and who so readily oflTereth us his divine grace and good- 
 ness ? 691 
 
142 LUTHER'S SERMONS. 
 
 They who do unadvisedly neglect so great grace as is offered 
 to them by God, shall in no wise escape his severe and eternal 
 judgment; as is said in the epistle to the Hebrews : " If they that 
 transgressed the law of Moses escaped not unpunished, but died 
 without mercy, how much more grievously shall God punish 
 them who count the blood of the testament as an unholy thing, 
 and tread under foot the Son of God !" 
 
 How diligent is Paul in all his epistles to teach how the true 
 knowledge of God may be obtained ! How ardently doth he wish 
 that men may possess this knowledge ! the language of his soul 
 is, if ye only knew and understood what God is, ye would then 
 be safe : then ye would love him, and do all things that are ap- 
 proved of him. How desirous is he also that those who have 
 obtained this knowledge should increase it ! Thus he saith. Col. i. 
 " We cease not to pray for you, and to desire that ye might be 
 filled will* the knowledge of his will in all wisdom and spiritual 
 understanding, that ye might walk worthy of the Lord, pleasing 
 unto all, being fruitful in every good work, and increasing in the 
 knowledge of God ; strengthened with all might, according to his 
 glorious power, unto all patience and long suffering with joyful- 
 ness, giving thanks unto the Father, who made us meet to be par- 
 takers of the inheritance of the saints in light." 
 
 Thus we learn from the first part of the text, that the know- 
 ledge of God Cometh from the Father: that it is necessary he 
 should lay the foundation of our building, in order that our la- 
 bour may not be in vain. This God ef^ecteth through the preach- 
 ing of his word, by those ministers whom he hath taught and sent 
 forth to make known unto us the way of salvation. For St. Paul 
 saith, Rom. x. " Faith cometh by hearing, and hearing by the 
 word of God." And first, we have preached unto us the law ; 
 whereby we learn that all the deeds and actions of our lives, al- 
 though they may have appeared righteous before men, are of no 
 estimation before God ; nay, that they are even abhorred and 
 loathed of him ; and that it is utterly impossible for us to obtain 
 salvation thereby. Afterwards, we have the preaching of grace, 
 which teacheth us, that although we cannot be saved by our own 
 works of righteousness, yet it has pleased God to make provision 
 for us, in order that we may not be utterly condemned and cast 
 off; that he will receive us in the name of his beloved Son, 
 whom he has given unto us as a mediator and Saviour: and that 
 he will even make us heirs in his kingdom ; yea, and lords over 
 all things in heaven and earth. 
 
 When the preaching of the law takclh hold on our hearts, 
 when we find ourselves condemned with all our works, our mind 
 is made exceedingly sorrowful, we sigh unto God and know not 
 what to do ; our conscience is evil and fearful, we can see no 
 yvay to escape fi om the justice of God ; and thus we are brought 
 
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LUTHER'S SERMONS. 143 
 
 to the very brink of despair. If, when in this situation, we hear 
 the preaching of the gospel of grace, if the way to Christ be 
 shown us, if we be made sensible that we must be saved through 
 him alone, by mere grace and mercy without any of our own 
 works and merits, then is the heart made joyful, and hasteth 
 to lay hold on this grace, as the thirsty hart runneth unto the 
 water. Thus David saith, " As the hart desireih the water brooks, 
 so longeth my soul after thee, O my God : my soul thirsteth for 
 God, yea, even for the living God." 
 
 When a man is thus taught of God, and cometh to Christ 
 through the gospel, he heareth the voice of the Lord Jesus Christ, 
 which strengtheneth the knowledge that God hath taught him. 
 He findeth God to be none other than a Saviour abounding with 
 grace, and that he will be favourable and merciful to all who will 
 call upon him in the name of his Son. For the Lord saith, 
 " Verily, verily, I say unto you, he that believeth in me hath ever- 
 lasting life. I am that bread of life. Your fiUhers did eat manna 
 in the wilderness, and are dead. This 4s that bread that cometh 
 down from heaven, that he who eateth of it shall not die. I am 
 that living bread which came down from heaven ; if any man eat 
 of this bread, he shall live for ever ; and the bread that I will 
 give is my flesh, which I will give for the life of the world." 
 
 In these words the soul findeth a table daintily furnished, 
 whereat it may satiate its hunger. This is that supper, to the 
 preparing of which onr Lord hath killed his oxen and his fallings; 
 and he hath bidden us all to partake of it. Therefore, if we 
 commit ourselves confidently unto him, and cleave to his word, 
 his spirit will dwell in us, and we shall continue at this goodly table 
 for ever. The living bread of which the Lord here speaketh is 
 Christ himself, who was slain for us, and by whom we are fed. 
 If we receive but a morsel of this bread in our hearts, and retain 
 it, we shall be for ever satisfied. It will furnish us a repast at 
 which we may banquet continually, without ever being cloyed. 
 
 Now to enjoy this repast, we have only to believe in the Lord 
 Jesus Christ ; that he is made unto us of God, as Paul saith, 1 
 Cor. i. " Wisdom, righteousness, sanctification, and redemption." 
 He that partaketh of this repast shall live for ever : for when the 
 Jews were in contention about the words of Christ, he saith, 
 " Verily, verily, I say unto you, except ye eat the flesh of the son 
 of man, and drink his blood, ye have no life in you. Whosoever 
 eateth my flesh and drinketh my blood hath eternal life, and I 
 will raise him up at the last day." The manna which the fathers 
 did eat in the desert, could not save from death ; but this food 
 maketh us immortal. If we believe in Christ, death hath no power 
 to hurt us ; nay, there is no more death : for Christ saith unto the 
 Jews, John viii. 5L "Verily, verily, I say unto you, if a man keep 
 
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144 LUTHER'S SERMONS. 
 
 my saying, he shall never see death." Here it is evident he 
 speaketh of the word of faith and the gospel. 
 
 But it may be said that the righteous die notwithstanding: that 
 Abraham and the holy prophets are dead ; as the Jews said unto 
 Christ. I answer: The death of Christians is only a sleep, and 
 it is commonly thus called in scripture. For a Christian tasteth 
 and seeth no death ; that is, it hath no pangs to him, nor doth he 
 fear it. It is to. him only a passage and gate to life ; for the Sa- 
 viour Jesus Christ, in whom he believeth, hath overcome death. 
 Christ saith, John v. 24. " Verily, verily, I say unto you, he that 
 heareth my word, and believeth on him that sent me, hath ever- 
 lasting life, and shall not comer into condemnation ; but is passed 
 from death into life." 
 
 Not only is the death of a christian free from terror, but his 
 life also is happy and joyful. To him the yoke of Christ is easy 
 and pleasant; and that it seemeth grievous to others, is because 
 the Father hath not yet drawn them ; therefore, they can take 
 no pleasure in doing his will, nor doth the gospel, afford them any 
 comfort. But to those whom he hath drawn, and hath taught by 
 his spirit, the gospel of Christ is a source of exceeding joy and 
 consolation. 
 
 Thus ye have heard how ye must feed by faith on this bread 
 which Cometh down from heaven ; that is, on the Lord Jesus 
 Christ; which ye do when ye believe on him and acknowledge 
 him as your Saviour; and throughout the chapter from which 
 our text is taken, the necessity of such a belief is strongly en- 
 forced. For when the multitude followed Christ, that they might 
 eat and drink, he taketh occasion, to recommend unto them this 
 spiritual meat ; and signifieth that he fed them with bodily meat, 
 in order that they might believe on him,, and thus feed on that 
 also which is spiritual. 
 
 In this manner doth Christ, throughout his discourse, endeavour 
 to persuade men to lay hold on this bread of life. In what 
 familiar and plain language doth he here offer himself unto us ! 
 How gently and graciously doth he apply himself to our hearts, 
 in order that we may do the will of our heavenly Father ! which 
 is nothing else than to believe on his Son ; that he suffered death 
 for our sakes ; that, although he was without sin, he took upon 
 him the sins of the world, and suffered as though he had com- 
 mitted them himself; that he did the same willingly, to make 
 atonement for our transgressions, in order that he might receive 
 us as brethren and sisters ; — if we believe these things, we do the 
 will of our heavenly Father ; for Christ saith, in the chapter from 
 which the text is taken, " This is the will of him that sent me, 
 that every one which seeth the Son, and believeth on him, may 
 have everlasting life." It therefore appeareth, that he who hath 
 
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LUTHER'S SERMONS. 145 
 
 faith doth the will of God, and eateth of the heavenly bread of 
 which we have been speaking. 
 
 The bread and wine whereof we partake in the sacrament 
 of the Lord's Supper, are designed to represent the body and 
 blood of Christ. This supper was instituted for the purpose of 
 reminding us of the sufferings of our Saviour, and to strengthen 
 our faith in order that we may be assured that his body and 
 blood deliver us from sin, death, Satan, and all evil. But it 
 may be asked, how shall a man know that he partaketh of this 
 heavenly bread, and is called to this spiritual supper? Answer: 
 — Let him consider the matter in his own mind, and if he find 
 that he hath comfort in the promises of God, and is persuaded 
 that he is of that choice company, he is assuredly such a one 
 indeed ; for as we believe, so cometh it unto us. Such a man, 
 moreover, will have a regard for his neighbour ; he will assist 
 him as his brother ; he will deal justly with him ; he will comfort, 
 support, and encourage him — in short, he will do unto him no 
 otherwise than he desireth to be done unto himself 
 
 The reason why the mind of such a man is thus disposed, is, 
 because his heart is filled with the love of God, and he therefore 
 dehghteth to do his will. It is now a pleasure to him to do good 
 to his neighbour, and he is even grieved if there be none to whom 
 he may be serviceable. He also deporteth himself with humihty 
 towards all men ; he doth not esteem the temporal pleasures and 
 vanities of life; he judgeth no man; he defameth no man; he 
 interpreteth all things in the most favourable manner. When 
 such a person seeth that matters go not well with his neighbour; 
 if he fainteth in faith, if he waxeth cold in love, if his life is not 
 every way approvable, he prayeth for him, and expostulateth 
 with him as a brother. He is likewise sorely grieved if he chance 
 to commit a fault ; he imploreth pardon of God, and is ever ready 
 to make restitution to his neighbour. 
 
 But he that is destitute of faith, he that is not taught of God, 
 doth not feed on this heavenly bread, neither bringeth he forth 
 these fruits ; for where a right faith is not found, such fruits are 
 always wanting. Peter therefore teacheth us to make our calling 
 unto salvation sure, by good works; namely, by works of love 
 to our neighbour, doing toward him as toward our own flesh and 
 blood. Thus much shall suffice, concerning this text. . 
 19 N 
 
 695 
 
146 LUTHER'S SERMONS. 
 
 SERMON IX. 
 
 Romans, XIII., /ro»» the Wth to the \Ath verses, inclusive. 
 
 11. And that, knowing the time, that now it is high time to awake out of 
 sleep : for now is our salvation nearer than when we believed. 
 
 12. The night is far spent, the day is at hand : let us therefore cast off the 
 works of darkness, and let us put on the armour of light. 
 
 13. Let us walk honestly, as in the day: not in rioiing and drunkenness, 
 not in chambering and wantonness, not in strife and envying. 
 
 14. But put ye on the Lord Jesus Christ, and make not provision for the 
 flesh, to fulfil the lusts iherenf. 
 
 The apostle, in this text, treateth not of faith, but of works, 
 the fruits of faith ; and showelh how the Hfe of a christian should 
 be regulated, as respects his outward conduct before men. For 
 faith teacheth only how we must live in the spirit before God; 
 which subject is also treated at large in this same epistle : for 
 Paul, (Rom. xii.) divideth the office of preaching into two parts, 
 doctrine and exhortation ; and he applieth himself with earnest- 
 ness to both, as every one should do who would faithfully dis- 
 charge the duties of a christian minister. Doctrine is that part 
 of preaching by which men are taught something that was not 
 known before. Exhortation implieth the inciting by words to 
 the practice of what is already known. If we carefully examine 
 the text before us, we shall find that it is not so much the design 
 of the apostle to teach, as to exhort and excite men to the per- 
 formance of those duties wherein they have already been taught ; 
 and in order that his exhortation may be the more effectual, and 
 that it may the more readily find its way to the hearts of those 
 to whom he addresseth himself, he employeth certain elegant and 
 figui^tive forms of speech. Thus, the words, sleep, darkness, 
 light, waking, armour, works, the day, the night, which he here 
 useth, are all figuratively applied ; that is, they represent certain 
 spiritual things which bear some resemblance to the natural 
 things signified by these terms. 
 
 By sleep, the apostle signifieth a certain spiritual torpor wherein 
 we are dead to good works ; and by loorhs of darkness he signi- 
 fieth evil works; for the night is a season in which men are often 
 drunken, and do many foul deeds. On the contrary, to avoke out 
 of sleep denoteth spiritual activity: for when the morning cometh 
 we cast oft" sleep, and go about the labours of the day; so when 
 we receive faith, we arise from our spiritual inactivity, and do 
 good works. The same words which are used figuratively in 
 the text, are also applied in a similar manner in other parts of 
 scrinture: thus, 1 Thes. v. we have these words: "But ye bre- 
 
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LUTHER'S SERMONrf. 147 
 
 thren are not in darkness, that that day should overtake you as a 
 thief. Ye are all the children of light, and the children of the 
 day: we are not of the night, nor oi darkness. Therefore let us 
 not sleep, as do others, but let us watch and be sober. For they 
 that sleep, sleep in the night; and they that be drunken, are 
 drunken in the night. But let us, who are of the day, be sober, 
 putting on the breast-plate of faith and love ; and for a helmet, 
 the hope of salvation." 
 
 Now let us see what similitude there is between natural and 
 spiritual sleep. He that is asleep, observeth nothing that is pass- 
 ing in the world, but lieth insensible to every thing around him; 
 he neither seeth, heareth, nor feeleth, for all his senses are, as it 
 were, closed up. Instead of realities, his mind is occupied with 
 dreams, false images, and evanescent forms. But when he 
 awaketh, those delusive visions are dissipated, and his mind is 
 again occupied with realities. So it is with him that is swallowed 
 up of ungodliness; he is spiritually asleep; for he perceiveth none 
 of those spiritual good things which are offered and promised 
 him by the gospel, although they be near at hand ; for these 
 things, being discerned only by the eye of faith, are removed from 
 natural vision. 
 
 So long as we continue in this sleep of unbelief, we have po 
 sense of those comforts which are to be derived from the gospel. 
 Our minds are totally occupied with the imaginary good things 
 of this world, such as riches, promotions, and sensual pleasures ; 
 which, contrasted with the sublime enjoyments of those who are 
 made alive by faith, are as dreams and vain visions, compared to 
 substantial realities. But when we awake from this sleep, and 
 receive faith, all desires of those worldly honours and pleasures 
 vanish and fade away ; even as dreams and visions of the night 
 disappear, when we awake from our natural sleep. We perceive 
 them to be nothing but vanities and idle delusions, incapable of 
 affording permanent satisfaction. Thus David saith. Psalm Ixx. 
 " They have slept their sleep, and they whose hands were mighty 
 have found nothing." And again. Psalm Ixxiii. " As a dream 
 when one awaketh ; so, O Lord, when thou awakest thou shall 
 despise their image." Thus also the prophet Isaiah, chap. xxix. 
 " It shall be even as when an hungry man dreameth, and, behold, 
 he eateth ; but he awaketh, and his soul is empty ; or, as when 
 a thirsty man dreameth, and, behold, he drinketh ; but he awaketh, 
 and, behold, he is faint, and his soul hath appetite; so shall the 
 multitude of all the nations be that fight against mount Zion." 
 Thus we see in what low estimation, those hold the riches, ho- 
 nours, and pleasures of the world, who have tasted the spiritual 
 comforts which come to us through the gospel. 
 
 Thus far we have spoken of the spiritual application of the 
 words, sleep, darkness, the day, &c. which occur in the text; and 
 
 697 
 
148 LUTHER'S SERMONS, 
 
 endeavoured to show what the apostle signifieth, when he saith, 
 " It is high time to awake out of sleep." Let us now attend to 
 the words contained in the latter clause of the same verse : " For 
 now is our salvation nearer than when we believed." Here the 
 apostle hath reference to a belief in the promise of God made to 
 Abraham ; Gen. xxii. " In thy seed shall all the nations of the 
 earth be blessed." This blessing promised to Abraham and his 
 seed, is nothing more than that grace and salvation through 
 Christ, which are offered to the world by the gospel ; and so Paul 
 interpreteth it in Ram. iv. and Gal. iii. For Christ is that seed 
 of Abraham, in whom the nations, or as many as believe on him, 
 are blessed. This promise was continually declared and held 
 forth by the prophets ; for they all wrote of the coming of Christ, 
 and of the salvation he should bring by his sufferings. This pro- 
 mise all the faithful believed, who died before the birth of Christ; 
 and by this faith they obtained salvation. But what they be- 
 lieved would in time be fulfilled, we believe is fulfilled; namely, 
 that Christ is come ; that the gospel is revealed and published ; 
 and, that the blessing, which was looked for, is spi'ead over the 
 world. Now, as we believe those things are fulfilled, which the 
 fathers once believed should come, our faith is made stronger, 
 and our redemption more certain : and therefore, our salvation is 
 now nearer than when we believed. 
 
 Here it may be necesSary to observe, that as the fathers had 
 the same faith in Christ, who they believed would come, as those 
 who believe that he has come, therefore, in many places in the 
 scriptures, those who were before the incarnation of Christ, took 
 upon themselves the person of those who came after it; and 
 those who came after it, often assumed the person of those who 
 were before it? hence Paul saith, ♦'Now is our salvation nearer 
 than when we (that is, the Fathers) believed." We must not, 
 however, understand this as referring to nearness of possession ; 
 for as the fathers had the same faith, and the same Saviour as we 
 have, salvation was as near to them as it is to us. But Paul hath 
 reference to tlie nearness of revelation; those things being ful- 
 filled which were promised, the Gospel being proclaimed and 
 preached to all, and salvation is said to be nearer, than when 
 those things were hidden, or known only to few. 
 
 The nigkt is far spent, the day is at hand: The meaning of 
 this passage is, that the night of spiritual darkness, which had 
 hitherto enwrapt the world, is passed away, and that the glorious 
 gospel day has dawned upon us; that the salvation which v^^as 
 promised to Abraham through Christ, hath shone forth, by the 
 preaching of the Gospel, throughout the whole world ; giving 
 light unto all men, and raising all out of sleep; showing forth true 
 and eternal things, and enabling us to walk safely, as those who 
 walk in the light. Of this spiritual day, David speaketh, Psalm 
 
 698 
 
LUTHER'S SERMONS. 149 
 
 cxviii. " This is the day which the Lord hath made ; we will re- 
 joice and be glad in it." 
 
 The sun that causeth this day, is the Saviour Jesus Christ ; for 
 as many as believe in him, receive the beams of his divine grace 
 and righteousness ; as God saith, Mai. iv. " Unto them that fear 
 my name shall the sun of righteousness arise with healing in his 
 wings." And again, Christ saith, John ix. 5, " As long as I am 
 in the world, I am the light of the world." The scriptures do 
 also in many other places beautifully set forth the glory of that 
 light which should come into the world by the Gospel. 
 
 The Gospel, or glad tidings, is so called, because it is a gra- 
 cious message of God's good will to man. It is that which quick- 
 eneth, maketh joyful, willing, obedient, and ready to do good 
 works. It maketh known all things that are necessary for om- 
 good. It teacheth us what God is, what we are ourselves, 
 whence we came, and whither we go. It bringeth to view the 
 past, and openeth to us the future. By this light w§ are shown 
 how we ought to conduct ourselves in all things, and toward all 
 men. 
 
 But notwithstanding so great light come into the world by the 
 Gospel, Satan has deceived us, miserable creatures. We have 
 neglected to search for truth by this light, whereby all things 
 would have been made clear and manifest to us, and have sought 
 for it in the speculations of philosophers and heathen men, who 
 have not so much as by a dream known aught of these things; 
 and thus we have suffered ourselves to be blinded by the traditions 
 of men, and have fallen back again into darkness! 
 
 Let us therefore cast off the works of darkness, and let us put on 
 the armour of light. As Christ is the sun, and the Gospel the day, 
 so faith is the light by which we ought to see and watch in that 
 day; for although the sun should shine and make it day, yet it 
 would profit us nothing if our eyes did not perceive the light. 
 And although the Gospel is to be preached throughout the whole 
 world, yet none will be enlightened, except those that by the 
 sight of faith perceive its divine radiance, and arise out of sleep. 
 But to those that continue to slumber, this sun, and this day, can 
 bring no profit ; they can receive no more light therefrom, than 
 if no sun or day had shone. 
 
 It was observed in the beginning of this discourse, that the 
 apostle in this text treateth not of faith, but of works, the fruits 
 of faith ; and that he doth not speak to those that are destitute of 
 faith, but to such as have already believed, is evident from what 
 he saith in the text : " And that knowing the time, that now it is 
 high time to awake out of sleep ; for now is our salvation nearer 
 than when we believed." Now those that are destitute of faith, 
 cannot know these things ; neither can it be said that salvation is 
 near unto them. 699 
 
 v2 
 
150 LUTHER'S SERMONS. 
 
 But it may be asked, what reason, or what necessity there 
 was, that the apostle should write these things to the faithful, 
 inasmuch as^they were already known to them? Here let me 
 remind you of what was said in the beginning of the exposition 
 of this text ; that the office of preaching consists of two parts, 
 doctrine and exhortation. Now a man cannot attain to such a 
 state of perfection, that it will not be necessary that he should be 
 reminded of those things which he has been taught by faith ; for 
 the devil, the world, and the flesh, (enemies which never grant 
 truce, nor slack their assaults,) are continually besieging him ; 
 and unless he be encouraged to watch and stand at his post, he 
 will become slothful and negligent, he will fall into sleep, and 
 thus be taken unawares. 
 
 The life of a christian is represented as a warfare; and as 
 men when they engage in battle have need of drums and trum- 
 pets to dispel their fears, and inspire them with courage, so those 
 who engage in this spiritual warfare against Satan, the world, 
 and the flesh, have need of continual exhortations and admoni- 
 tions ; in order that their courage may not flag, and that they 
 may persevere valiantly in the fight. The apostle, therefore, ex- 
 horteih his brethren to cast off" the works of darkness, and to put 
 on the armour of light. 
 
 As the gospel" is the day, Christ the sun, and faith the light by 
 which we see, so the armour of light implieth good works, oi 
 those that come of faith. Such are the works of prayer, of 
 meditation, of searching the scriptures, of love toward the brethren, 
 and of charity and honest dealing toward all mankind. On the 
 contrary, the works of darkness are those which come of man's 
 own reason ; such as infidelity, unbelief, and the many evil deeds 
 which men do, by reason of the absence of the fight of faith. 
 
 Over this darkness, the devil doth preside ; for Paul, in the 
 epistle to the Ephesians, calleth Satan the prince of darkness; 
 and signifieth that he exerciseth rule o.ver those that are without 
 faith, and refuse to be obedient to God. The same apostle saith, 
 2 Cor. iv. "But if our gospel be hid, it is hid to them that are 
 lost: in whom the god of this world (that is, Satan) hath blinded 
 the minds of them that believe not, lest the light of the glorious 
 gospel of Christ, who is the image of God, should shine unto 
 them." 
 
 Let us loalk honestly, as in the day. It is a common saying, 
 that the night is without shame ; and this is in a measure true ; 
 for men otten do those things in the night which they fear to do 
 in the day, lest their acts should be discovered, and they brought 
 to shame or punishment. The Apostle therefore saith. Let us 
 walk honestly, as in the day. And after this manner should every 
 christian walk ; doing nothing of which he may be ashamed, 
 although the whole world should witness his deeds. He that so 
 
 700 
 
LUTHER'S SERMONS. 151 
 
 liveth that he is unwilling his works should be known to men, 
 g6eth contrary to the light of faith, and is unworthy of Christ ; 
 for Christ saith, John iii. " Every one that doeth evil hateth the 
 light, neither cometh to the light, lest his dee-ds should be reproved. 
 But he that doeth truth, cometh to the light, that his deeds may 
 be made manifest, that they are wrought in God." 
 
 Thus ye see how necessary it is, that we be admonished and 
 exhorted to watch, lest we fall into temptation, and do the works 
 of darkness ; for how few there are among christians at the pre- 
 sent day, who live so circumspectly, that they can consent to 
 have all their works published openly to the world ! Yet if we do 
 not so live, we are no better than hypocrites ; for although we 
 may conceal our works from men, we cannot conceal them from 
 God ; and at the last day they will be disclosed before both men 
 and angels. 
 
 It therefore behooveth a christian so to live, as he desireth to 
 appear in this last great day; when he shall be summoned to give 
 an account of the deeds done in the flesh. Paul saith, •' Walk as 
 the children of the light : the fruit of the spirit is goodness, 
 righteousness, and truth." And again, Rom. xii. " Provide things 
 honest in the sight of all men. If it be possible, as much as lielh 
 in you, live peaceably with all men." And also 2 Cor. i. " Our 
 rejoicing is this, the testimony of our conscience, that in simpli- 
 city and godly sincerity, not with fleshly wisdom, but by the 
 grace of God, we have had our conversation in the world," 
 
 Such a life as the apostle describeth is never found in those 
 who are destitute of faith ; but where there is a lively, a stead- 
 fast, and a strong faith, such a life cannot be wanting; for such 
 a faith sleepeth not, neither is wearied with well-doing. But in 
 order that we may continue in this faith, we must be frequently 
 reminded of these things ; lest we be overcome by our carnal 
 propensities, the pleasures of the world, and the subtlety of Satan. 
 Therefore, it is no less necessary to preach to them who have 
 received the doctrine of faith, and to exhort and encourage them 
 to persevere in the good cause they have embraced, than it is to 
 preach the doctrine of repentance to those that are as yet igno- 
 rant of Christ. 
 
 JVot in rioting and drunkenness, not in chambering and wanton- 
 ness, not in strife and envying. Here the apostle enumerates the 
 works of darkness, six in number; these, with the one before 
 mentioned, namely, sleep or unbelief, include or give rise to all 
 the evil deeds which men- are guilty of. Many others are indeed 
 spoken of in different parts of the scriptures, as in Gal. v. and 
 Col. iii. But they all proceed from, or are connected with those 
 here mentioned. Under the denominations of rioting and drunk- 
 enness, chambering and wantonness, are included lusts, lascivious- 
 ness, and excesses of different -kinds. From strife and enwing, 
 
 701 ' 
 
152 LUTHER'S SERMONS. 
 
 proceed hatred, debates, emulations, seditions, murders, and other 
 vices and crimes without number. Thus we see that, under these 
 six general heads, nearly all the works of darkness are compre- 
 hended, which men fall into through the want of a true and 
 steadfast faith. 
 
 But put ye on the Lord Jesus Christ. In these words, the 
 apostle summeth up, as it were, all the armour of light ; for who- 
 soever putteth on Christ, receiveth faith, and therefore casleth off 
 the works of darkness. Now, we may put on Christ in two 
 ways ; first, when through faith we believe that he died to make 
 atonement for us, we become clothed with his righteousness, and 
 thus are reconciled to the Father ; for it is not our own righteous- 
 ness, but the righteousness of Christ which reconcileth to the 
 Father. In this sense, the putting on of Christ pertaineth to the 
 doctrine of faith and repentance ; for Paul saith. Gal. iii. " As 
 many of you as have been baptized into Christ, have put on 
 Christ." 
 
 In the second place, those who have received faith may be said 
 to put on Christ, when they lake him for an example, and en- 
 deavour to regulate their lives as much as possible by his ; and it 
 is in this sense that we are to understand the apostle in the pas- 
 sage under consideration. Paul also speaketh to the same eflect, 
 1 Cor. XV. when he saith, " As we have borne the image of the 
 earthly, we should also bear the image of the heavenly." And 
 again, Eph. iv. " Put ye off concerning the former conversation, 
 the old man which is corrupt according to the deceitful lusts, and 
 be renewed in the spirit of your mind ; and put on the new man, 
 which after God is created in righteousness and true holiness. 
 
 Now in the life of Christ, we see no rioting, no drunkenness, no 
 wantonness; but an uncommon sobriety, abstemiousness, and 
 chastity. In him was found neither strife nor envying, but a re- 
 markable meekness, patience, and forbearance. He spent his 
 time in travelling, preaching, praying, healing the sick, and doing 
 good to all men. He did not indulge in superfluous sleep, nor in 
 luxurious living, but accustomed himself to watch, to arise early, 
 to lie on the ground, and to partake of the most homely fare. 
 
 If, then, we would put on the Lord Jesus Christ, in the sense 
 of the text, we must take him for our example, and endeavour to 
 imitate him in all things as much as in us lieth; we must be 
 meek, patient, forbearing, forgiving, and above all we must have 
 charity one towards another. This doctrine Paul also inculcates 
 at some length in the epistle to the Colassians : " Put on therefore, 
 as the elect of God, holy and beloved, bowels of mercies, kind- 
 ness, humbleness of mind, meekness, long suffering; forbearing 
 one another, and forgiving one another, if any man have a quar- 
 rel against any : even as Christ forgave you, so also do ye. And 
 above all things put on charity, which is the bond of perfect- 
 
 702 
 
LUTHER'S SERMONS. 153 
 
 ness. And let the peace of God rule in your hearts, to the which 
 also ye are called in one body ; and be ye thankful." In short, 
 to put on the Lord Jesus Christ, implieth the same things as to put 
 on the armour of light; to do the works of faith, and to walk not 
 after the flesh, but after the spirit ; for Paul saith. Gal. v. " The 
 fruit of the spirit is love, joy, peace, long suffering, gentleness, 
 goodness, faith, meekness, temperance." 
 
 Jliid make not provisions for the Jlesh, to fulfil the hists thereof. 
 The apostle doth not here forbid us to provide food and clothing, 
 and such things as are necessary to the sustenance and preserva- 
 tion of our bodies. It is indeed expedient and lawful, that we 
 make such provision, provided we do not suft'er our minds to be 
 engrossed therewith, to the exclusion of spiritual things. But 
 what the apostle here forbiddeth is, the making provision to gra- 
 tify the lusts of the body; such provision is always connected 
 with sin, and engendereth the works of darkness. Our bodies are 
 to be sustained — not pampered, but rather chastened and kept in 
 subjection, that they may be obedient to the spirit. 
 
 But so prone are we to indulge our sensual appetites, that 
 many, professing to be christians, do, under a pretence of neces- 
 sity, pamper their bodies, and gratify every inordinate craving 
 thereof, to the manifest injury of both their temporal and spiritual 
 welfare. We cannot, therefore, be too much upon our guard 
 against yielding to the dictates of our carnal propensities. 
 
 There is, however, another class of men, who as widely err on 
 the contrary extreme. These are those blind devotees, who, as 
 if the kingdom of God and the righteousness thereof consisted jn 
 meat and drink, do often fast until their bodies become infirm and 
 emaciated ; and then they think they have been marvellously 
 holy, and have wrought exceeding good works. But Paul saith, 
 " Meat commendeth us not to God : for neither if we eat are we 
 the better ; neither if we eat not are we the worse." And again. 
 Col. ii. he saith, " Let no man therefore judge you in meat, or in 
 drink, or in respect of a holy-day, or of the new moon, or of the 
 sabbath-days : which are a shadow of things to come." 
 
 Thus we see that the popish ordinances, which forbid the eating 
 of flesh, and enjoin the observance of certain days wherein to 
 fast to certain saints, are quite contrary to the Gospel. But that 
 such things should c6me, Paul hath plainly foretold in 1 Tim. iv. 
 " Now, the spirit speaketh expressly, that in the latter times some 
 shall depart from the faith, giving heed to seducing spirits, and 
 doctrines of devils ; speaking lies in hypocrisy, having their con- 
 science seared with a hot iron ; forbidding to marry, and com- 
 manding to abstain from meats, which God hath created to be 
 received with thanksgiving of them which believe and know the 
 truth." It is sufliciently "evident that the doctrine which Paul 
 tausht, is in direct opposition to that of the order of monks and 
 20 ' 703 
 
154 LUTHER'S SERMONS. 
 
 sacrificing priests, who command the abstaining from meats, the 
 observance of particular days of fasting, and prohibit marriage 
 to certain orders of men. True rehgion has no respect to meats 
 and days; but the whole life of a christian should be a life of 
 temperance, sobriety, and Godliness. But these doting holy ones 
 eat one day nothing but bread and water, and for three whole 
 months afterwards they will eat to excess, and drink every day 
 until they be drunken. Now, the cause of these abominations is, 
 that men have regard to the work, and not to the use of the 
 work. Hence, they are like unto him who carried a sword, 
 merely to look upon it, without knowing how to use it when he 
 was assaulted. Thus much may suffice for the exposition of this 
 text. 
 
 SERMON X. 
 
 Luke, Chap. 'V\.,from the 36/A to the A2d verses, inclusive. 
 
 •SG. Be ye therefore merciful, as your Father also is merciful. 
 
 37. Judge not, and ye shall not be judged : condemn not, and ye shall not 
 be condemned : forgive, and ye shall be forgiven : 
 
 38. Give, and it shall be given unto you ; good measure, pressed down, 
 and shaken together, and running over, shall men give into your bosom. For 
 with the same measure that ye mete withal, it shall be measured to you again. 
 
 39. And he spake a parable unto them, Can the blind lead the blind 1 shall 
 they not both fall into the ditch 1 
 
 40. The disciple is not above his master; but every one that is perfect 
 shall be as his master. 
 
 41. And why beholdest thou the mote that is in thy brother's eye, but per- 
 ceivest not the beam that is in thine own eye] 
 
 42. Either how canst thou say to thy brother. Brother, let me pull out the 
 mote that is in thine eye, when thou thyself beholdest not the beam that is in 
 thine own eyel Thou hypocrite, cast out first the beam out of thine own eye, 
 and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 
 
 Ix this text, we have described the works of forgiveness, 
 charity, and forbearance ; which we should exercise one toward 
 another. To this point the Lord hath also spoken before, in the 
 same chapter: " Love your enemies, do good unto them which 
 hate you, bless them that curse you, and pray for them which 
 despitefully use you :" all of which he hath briefly comprehended 
 in these words: " Be ye therefore merciful, as your Father also 
 is merciful." Here we have set before us, in a very brief man- 
 ner, the rule of conduct which should govern us in our dealings 
 toward our fellow-creatures in general ; which, if we carefully 
 observe, and endeavour to follow, we shall do well. 
 
 Ye have often been taught, that God needeth not our good 
 
 704 
 
LUTHER'S SERMONS. 155 
 
 works, as he can neither be strengthened nor enriched thereby ; 
 but that they are to be directed toward our neighbour, who alone 
 can be benefited by them. Tfiis therefore ye should bear in 
 mind; to exercise your good works toward man, and to deal 
 with God by faith alone. We should place our trust and confi- 
 dence in him alone, for whatsoever things we need ; for we enjoy 
 no blessing, '^either temporal or spiritual, that doth not proceed 
 from his bounteous grace and goodness. 
 
 But there are some who place confidence in themselves, and 
 in other men ; who rest upon their traditions, and put their trust 
 in things that some great man hath invented. Of such, ,God 
 speaketh in Jeremiah ii. 13: "For my people have committed 
 two evils; they have forsaken me, the fountain of living water; 
 and have hewn them out cisterns, broken cisterns, that can hold 
 no water." In the same manner, the papists of the present time, 
 forsaking the way of life, which is faith in Christ, look for salva- 
 tion through their own works, such as their fastings and formal 
 prayers, and the celebration of masses which they have instituted. 
 
 This religion of rites and forms, though it may appear to them 
 a living fountain, is nevertheless a broken cistern, capable of 
 holding no water. Of such as these, God hath elsewhere said, 
 *' They presume to contend with me, bringing their own works 
 into account, and pleading therefrom their own justification. 
 Behold, they go about to defend their own works, which is another 
 sin. Whereupon, the Lord again saith, " I will contend with thee 
 in judgment: I will show how thou goest hither and thither to 
 change thy ways." 
 
 Thus we see, that we must place our trust in God alone ; that 
 we must apply to him in faith for whatever things we need, 
 whether they be tempoiel or spiritual; and that we must ask 
 them as the gift of his divine grace, and not as a recompense 
 which our works have merited. And so, likewise, when we do 
 a benevolent work toward our neighbour, it should be done with 
 humility, as a duty we ought to discharge without expecting a 
 reward'. When we go to God for his blessings, we must not 
 bring our good deeds into account ; but as Abraham, when in the 
 country of Moriah, left his servants and asses at the foot of the 
 Uiountain, and took only Isaac with him, so must we, if we will 
 ascend to God, leave behind us those servants and asses, our own 
 works, and take with us only the Isaac of faith. 
 
 Thus far we have endeavoured to explain the true offices of 
 faith and works. We have shown that true faith worketh in- 
 wardly, and is directed toward God; but that works proceed 
 outwardly, and are wrought toward our neighbours ; and if we 
 attend to what is here inculcated, we shall be accounted righteous, 
 not only before God, but also before the world. Thus much may 
 ^ 705 
 
156 LUTHER'S SERMONS. 
 
 sufficS for the introduction of this sern^ion ; we will now attend 
 to the words of the text in order. 
 
 Be ye therefore merciful, as your Father also is merciful. Let 
 us then inquire how or wherein our heavenly Father i§ merciful? 
 The answer will be, that he bestoweth upon us all things of which 
 we stand in need : that he giveth us rest if we be weary ; that he 
 clothes us when we are naked ; that he provideth u * food if we 
 be hungry, and aflbrdeth us drink if we be thirsty. If we are 
 sick and in trouble, he healeth and giveth us consolation. And, 
 what is still more important, when we are on the brink of death 
 and -damnation, he giveth us life and salvation. 
 
 In order, therefore, to imitate the mercy of our heavenly 
 Father, we must bestow our alms upon such as are necessitated, 
 and show kindness to all mankind indiscriminately, whether they 
 be friends or enemies; for if we give only to the great and 
 wealthy, thinking to receive from them again, this is not charity ; 
 but rather a clandestine manner of lending for the sake of profit; 
 and if we love only our friends, we act from motives entirely 
 selfish. Of this sort of charity and love, Christ speaketh in the 
 chapter from which our text is taken, verses 32, 33, and 34 ; 
 " For if ye love them which love you, what thank have ye ? for 
 sinners also love those that love them. And if ye do good to 
 them which do good to you, what thank have ye ? for sinners do 
 also even the same. And if ye lend to them of whom ye hope 
 to receive, what thank have ye ? for sinners also lend to sinners, 
 to receive as much again."' 
 
 Take heed, therefore, what distinctions ye make in your deeds 
 of love and charity : for if ye act from pure love to God, ye will 
 make no difference between friends and enemies ; but if ye show 
 partiality to your friends, of whom ye expect a recompense, ye , 
 act from impure and selfish motives. Christ saith, Luke vi. 35. 
 " But love ye your enemies, and do good and lend, hoping for 
 nothing again ; and your reward shall be great, and ye shall be 
 the children of the Highest ; for he is kind unto the unthankful 
 and to the evil." 
 
 The passage just quoted, as also some parts of the text under 
 consideration, such as, "judge not, and ye shall not be judged; 
 condemn not, and ye shall not be condemned ; forgive, and yg 
 shall be forgiven," may appear to some to contain a doctrine at 
 variance with what we have before taught. These passages 
 seem to indicate that we must secure the mercy and pardon of 
 God by our works, notwithstanding you have frequently been 
 told that we are saved by faith alone. But let it be understood, 
 that good works are only the fruits of faith, whereby it is set 
 forth and manifested to the world ; for if I have faith, I shall be 
 merciful, I shall not judge nor condemn, but shall forgive my 
 neighbour, and be kind to him. 706 
 
LUTHER'S SERMONS. 157 
 
 Of the office of works, we have an illustration in Genesis, 
 chap. XX. When Abraham was commanded to offer up his son 
 Isaac, he obeyed the command of the Lord, and drew forth his 
 sword to slay him ; whereupon, the angel of the Lord stayed 
 him, saying unto him, " Lay not thine hand upon the lad, neither 
 do thou any thing unto^ him : for now I know that thou fearest 
 God, seeing thou hast not withheld thy son, thine only son, 
 from me." Thus Abraham manifested his faith by the work of 
 obedience which he performed in not withholding his darling child 
 when he was required of him. 
 
 Our works do not produce faith, but faith produces good works. 
 We do not lay the foundation; neither do'we give before we 
 receive. The sheep do not seek the shepherd, but the shepherd 
 seeketh the sheep. God also findeth us before we seek him, and 
 ansvvereth us before we call upon him ; as he declareth, Isaiah 
 Ixv. 1. "I am sought of them that asked not for me; I am found 
 of them that sought me not." And also in the end of the same 
 chapter, he saith, " And it shall come to pass, that before they 
 call I will answer ; and while they are yet speaking I will hear." 
 St. Paul likewise saith, Romans iv. " Now to him that worketh, 
 is the reward not reckoned of grace, but of debt. But to him 
 that worketh not, but believeth on him that justifieth the ungodly, 
 his faith is counted for righteousness." And again, in the eleventh 
 chapter : " There is a remnant according to the election of grace ; 
 and if by grace, then is it no more of works, otherwise grace is 
 no more grace." We should therefore do good works without 
 requiring any thing for them ; for we receiv*e every thing from 
 God without merit or desert. 
 
 Our works may also serve as a testimony to ourselves, whereby 
 we may know if our faith is sincere ; for if I am assured that 
 my works proceed from love, and that my heart is inclined to 
 mercy and forgiveness toward my neighbour, it is a testimony 
 that my faith is of the right kind, and that God has pardoned my 
 sins. And such testimony should every man possess ; for though 
 I have a strong and well-grounded faith, if I am ignorant of it, it 
 profiteth me no more than a chest of gold buried in the earth, 
 which I knew not of till some one discovereth it to me, who 
 would then do me as great a favour as if he had made me a pre- 
 sent thereof. God knew, indeed, that Abraham had faith, but it 
 was necessary that Abraham should also know it, and that he 
 should manifest his faith; ^vhich things were accomplished by 
 the readiness with which he obeyed the command of the Lord. 
 
 Thus we see that although we are to be saved by faith, yet 
 good works are necessary, as an evidence and confirmation of 
 it: as Peter also signifieth in his second epistle, chap. i. After 
 exhorting his brethren to add to their faith, virtue, knowledge, 
 temperance, patience, and brotherly love, he concludes with these 
 
 O 707 
 
158 LUTHER'S SERMONS. 
 
 words : " Wherefore, the rather, brethren, give diligence to make 
 your calling and election sure : for if ye do these things, ye shall 
 never fall ; for so inheritance shall be administered unto you 
 abundantly, into the everlasting kingdom of our Lord and Saviour 
 Jesus Christ." Christ hath also said that he will require works in 
 the last day, and will say to the condemned, " I was a hungered, 
 and ye gave me no meat; I was thirsty, and ye gave me 
 no drink ; I was a stranger, and ye took me not in ;" &,c. 
 (Matt. XXV.) 
 
 Now, ignorant and bigoted men have inferred from these and 
 similar texts, that we must be saved by our works ; than which, 
 no doctrine is more contrary to the whole tenor of scripture. 
 These passages do indeed enforce the necessity of good works, 
 but they by no means encourage us to rely upon them for justifi- 
 cation. It must be remembered that we are composed of two 
 principles: the spirit and the flesh; and as these two principles 
 are essentially diflerent from each other, some texts are adapted 
 only to the former, teaching us how we must live in the spirit, 
 and deal with God by faith alone; other passages teach us only 
 how we should live in the flesh, and regulate our outward con- 
 duct in the world; of'which sort are the texts above quoted. 
 
 If it be asked, why we should be perplexed in reading the 
 word of God, with passages that appear contradictory to each 
 other, as those we have mentioned may seem to some, I answer, 
 that they only appear so on slight examination; which is an ad- 
 vantage rather than a hindrance ; as it will lead men to reflect 
 and examine more 'attentively, and likewise prevent them from 
 imagining that they are perfectly acquainted with the scriptures, 
 while as yet they are wholly ignorant of their true import. Ye 
 should therefore endeavour to become well acquainted with the 
 language of scripture, that ye may not apply to the spirit that 
 which is spoken only of the flesh ; and thus confound the office 
 of faith with that of works; for works are only commendable 
 when they benefit our neighbours, and are the fruits and evidences 
 of faith ; but we must by no means rely upon them for justifi- 
 cation. 
 
 I have made this digression in order to show the proper office 
 of works, lest I should seem to confirm the doctrine of the 
 papists, who think they shall be saved thereby. We will now 
 resume the subject of the text. 
 
 We have already briefly considered the words. Be ye therefore 
 merciful, as your Father also is merciful; and on this part of the 
 text "little more need be said at present, as Christ himself hath 
 given the interpretation thereof in the words which follow: to 
 which I shall now direct your attention. 
 
 Judge not, and ye shall not he judged : condemn not, and ye 
 shall not he condemned : forgive, and ye shall be forgiven : give, 
 
 708 
 
LUTHER'S SERMONS. 159 
 
 nnd it shall he given you. Here the Lord maketh three divisions 
 of mercy, in order that we may know what kind of mercy we 
 are required to exercise toward our neighbour. In the first 
 place, we are forbidden to judge or condemn; secondly, we are 
 commanded to forgive our neighbour if he hath committed aught 
 against us ; and lastly, it is enjoined upon us to assist the needy. 
 If we carefully observe, we shall discover that the word mercy^ 
 wherever it is found in the scripture, includeth these three offices ; 
 all of which should proceed from a sincere heart,' without osten- 
 tation, hypocrisy, or respect of persons. 
 
 At present, we will attend to the first of these divisions of 
 mercy: viz., that which forbiddeth us to judge or condemn. 
 Christ hath no reference here to the judging of public crimes, for 
 this belongs to the civil magistrate, who is appointed for that pur- 
 pose, and is amenable to God, and to the laws of his country, if 
 he judge unjustly. All judgments of this kind pertaineth not to 
 the kingdom of Christ, but to earthly government ; for God hath 
 left the worldly aflfairs of men to be decided by worldly judges : 
 as is evinced by his answer to him who desired that he would 
 command his brother to divide the inheritance with him : " Man, 
 who made me a judge, or a divider over you ?" Luke xii. 14. 
 
 But that which Christ hath forbidden in the text, is the judging 
 of the righteousness or unrighteousness of our neighbour; which 
 judgment belongeth only to God. The Lord knoweth all things, 
 even the most secret thoughts of our hearts, and is therefore 
 capable of judging righteously. But the knowledge of man is 
 extremely limited, and confined to external appearances, which 
 are oftentimes a very improper criterion. Besides, we are ex- 
 tremely liable to be blinded by prejudice, and to endeavour to 
 pluck the mote out of our brother's eye, while there is a beam in 
 our own. Although a man may have committed many faults, it 
 is possible that he hath repented ; and surely, we have no right 
 to impute sin to any one whom God hath forgiven. Let no man 
 therefore presume to judge of the righteousness or unrighteous- 
 ness of his neighbour; for in so doing, he assumeth the office of 
 God, and is accounted more guilty than the thief or adulterer. 
 
 Many persons delight in publishing the faults of their neigh- 
 bours, and in putting the worst construction upon their conduct. 
 Such persons will often misrepresent circumstances, and magnify 
 a trifling error into an enormous crime. Although they may not 
 do the same things themselves, yet they rejoice that others are 
 guilty of them, that they may be esteemed more righteous than 
 their neighbours. However, it often happeneth that they do 
 secretly commit far greater offences than those of which they 
 accuse others. But a truly good man will endeavour to hide the 
 failings of his neighbour, while he examines with the closest 
 scrutiny into his own motives and actions. He will cast the 
 
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160 LUTHER'S SERMONS. 
 
 mantle of charity over the frailties of human nature, and inter- 
 pret every thing in the most favourable manner. If his brother 
 commit sin, instead of rejoicing at it, and publishing it to the 
 world, he will endeavour to reclaim him ; and will pray to God 
 for him, that he may repent and receive forgiveness. This is 
 true Christianity ; this is that mercy which the gospel inculcateth, 
 and which it is our indispensable duty to show to our neighbour; 
 for it is certain, be we ever so merciful, we shall never equal the 
 mercy which God has manifested towards us, miserable and 
 wretched sinners. 
 
 Of those that judge others, Christ speaketh thus in the text: 
 " Can the blind lead the blind ? shall they not both fall into the 
 ditch? The disciple is not above his master; but every one that 
 is perfect shall be as his master. And why beholdest thou the 
 mote that is in thy brother's eye, but perceivest not the beam 
 that is in thine own eye ? Either how canst thou say to thy 
 brother, Brother, let me pull out the mote that is in thine eye, 
 when thou thyself beholdest not the beam that is in thine own 
 eye ? Thou hypocrite, cast out first the beam out of thine own 
 eye, and then shalt thou see clearly to pull out the mote that is in 
 thy brother's eye." 
 
 The meaning of this parable is, that men who are wicked and 
 ignorant themselves, will often attempt to instruct and direct 
 others, whom they will make like unto themselves ; for as Christ 
 saith, "the disciple is not above his master." It is, moreover, a 
 common proverb, that a pupil cannot learn more of a tutor than 
 he knoweth himself; wherefore, those who are led by such blind 
 guides, will most certainly fall into the ditch. It however com- 
 monly happeneth that those who have the least godliness, and are 
 most ignorant of the truths of the gospel, are the most forward 
 to judge and instruct others. For those who are best acquainted 
 with the doctrine of the scriptures, know that there are many 
 things of difficult interpretation ; and if they are sincere, they 
 will be diffident and cautious, lest they should teach that which 
 is contrary to the word of God. But those who are wicked 
 themselves, care not how bad they make others, if they can 
 obtain honour and emolument thereby. As ignorance and confi- 
 dence are always companions, such persons esteem themselves 
 better and wiser than the rest of mankind, and therefore assume 
 the province of judging and directing others. 
 
 Of such ignorant and blind guides, who exalt themselves above 
 others, and even think their counsel ought to be followed rather 
 than the word of God, Paul thus speaketh, Roinans ii. " Behold, 
 thou art called a Jew, and restest in the law, and makest thy 
 boast of God, and knowest his will, and approvest the things that 
 are more excellent, being instructed out of the law, and art con- 
 fident that thou thyself art a guide of the blind, a light of them 
 
 710 
 
LUTHER'S SERMONS. 161 
 
 which are in darkness, an instructer of the foolish, a teacher of 
 babes, which hast the form of knowledge and of the truth in the 
 law; thou therefore which teachest another, teachest thou not 
 thyself? thou that preachest, a man should not steal, dost thou 
 steal? thou that sayest, a rnan should not commit adultery, dost 
 thou commit adultery ? thou that abhorrest idols, dost thou com- 
 mit sacrilege? thou that makest thy boast of the law, through 
 breaking the law, dishonourest thou God ?" 
 
 In this passage, the apostle very justly reproveth those boasting 
 hypocrites, who being themselves ignorant of the way, presume 
 to lead others, that they may destroy them also. In the beginning 
 of the same chapter, he denounceth those who judge their neigh- 
 bours; and especially those that condemn others for the same 
 faults which they commit themselves : " Therefore, thou art in- 
 excusable, O man, whosoever thou art, that judgest: for wherein 
 thou judgest another, thou condemnest thyself; for thou that 
 judgest doest the same things. But we are sure that the judg- 
 ment of God is according to truth, against them which commit 
 such things. And thinkest thou this, O man, that judgest them 
 which do such things, and doest the same, that thou shalt escape 
 the judgment of God?" 
 
 From what hath been said of mercy on the first part, the con- 
 clusion is, that we must not judge our neighbour, whether he 
 be good or evil;, for God only knoweth the heart, and to him 
 belongeth the office of judging both our neighbour and ourselves. 
 Let us not, therefore, assume the office of the Almighty, lest he 
 should bring us also into judgment: who will be able to stand 
 before his tribunal by his own righteousness? But let us endea- 
 vour to imitate the mercy of our heavenly Father, for this we are 
 commanded to do, in order that we may also obtain mercy: let 
 us forgive that we may be forgiven. 
 
 The second part of mercy is forgiveness ; and is enjoined upon 
 us in the words, " forgive and ye shall be forgiven." A christian 
 can never be so injured but that he ought to forgive his injurer, 
 not only seven times, but seventy times seven : as Christ said 
 unto Peter, Matt, xviil. 22. I have said before that we do not 
 give before we receive. And, indeed, God forgiveth us our sins 
 that we may also forgive those who have offended us; as he de- 
 clareth in an instructive parable, which he concludeth with these 
 words : " So likewise shall my heavenly Father do also unto you, 
 if ye from your hearts forgive not every one his brother their 
 trespasses." And in the Lord's prayer, we also pray to God that 
 he will forgive us our trespasses as we forgive those who trespass 
 against us. 
 
 Ought we, who are miserable and wretched sinners, to think it 
 a hard matter to forgive our neighbour a small injury, when God 
 forgi")>-*ii us all our manifold transgressions; we have lived from 
 21 o2 711 
 
16?. LUTHER'S SERMONS. 
 
 our youth in the violation of his divine laws, and were he strict 
 to mark our iniquities against us, we could in no way escape con- 
 demnation. So greatly have we sinned against him, that if one 
 should kill our parents, we should have less cause to be angry 
 with him than the Lord hath to be so with us. Nevertheless, if 
 we repent, God freely forgiveth us all our sins, receiveth us as 
 heirs into his kingdom, and permitteth us to enjoy his presence 
 for ever. What can equal the mercy of our heavenly Father ? 
 or what return can we make for such grace and goodness ? 
 Surely, we cannot be so ungrateful as to be unwilling to forgive 
 our neighbour, how much soever he may have sinned against us. 
 
 The third office of mercy is the bestowing of alms ; or what 
 is commonly called chanty. The practice of this kind of mercy 
 is certainly a duty of christians ; and it is inculcated in various 
 other passages of scripture besides the one now under considera- 
 tion. Thus John saith ; " But whoso hath this world's good, and 
 seeth his brother have need, and shutteth'up his bowels of com- 
 passion from him, how dvvellelh the love of God in him !" 1 John 
 iii. 17. Wherever the love of God is, it will always show itself 
 in the outward conduct of those who possess it; and in nothing 
 will it be sooner manifested, than in their readiness to assist the 
 needy. Christ hath also promised rich rewards to the liberal in 
 heart, in these words: "Give, and it shall be given unto you; 
 good measure, pressed down, and shaken together, and running 
 over, shall men give into your bosom." And he addeth in con- 
 clusion, " For with the same measure that ye mete withal, it shall 
 be measured to you again." 
 
 All these different kinds of mercy God exerciseth toward us, 
 if we repent of our sins, and come to him through our Saviour 
 Jesus Christ. He doth not judge nor condemn ; he forgiveth all 
 our transgressions, and bestoweth upon us all things that we need; 
 and therefore he requireth that we do the same by our neighbour : 
 as he saith in Matt. vii. 12. "Therefore, whatsoever ye would 
 that men should do to you, do ye even so to them ; for this is the 
 law and the prophets." Christ also pronounceth blessings on the 
 merciful : Matt. v. 7. " Blessed are the merciful, for they shall 
 obtain mercy." 
 
 Thus much shall suffice concerning the different kinds of mercy 
 which we ought to show to our neighbour: let us conclude by 
 calling to mind the precept which Christ gave to his disciples at 
 his last supper: " A new commandment 1 give unto you: that ye 
 love one another; as I have loved you, that ye also love one 
 another. By this shall all men know that ye are my disciples, if 
 ye have love one to another." Let us endeavour to obey this 
 precept, and to exercise mercy, and do good to each other; for 
 hereby are christians known, when they show love to the brethren. 
 Thus ve have the meaning of the tcx*v. 
 
 71'?- 
 
LUTHER'S SERMONS. 163 
 
 SERMON XI. 
 
 1 Timothy, Chap. I., verses 5, 6, and 7. 
 
 5. Now, the end of the commandment is charity, out of a pure heart, and 
 of a good conscience, and of faith unfeigned : 
 
 6. From which some having swerved, have turned aside unto vain 
 jangling: 
 
 7. Desiring to be teachers of the law ; understanding neither what they 
 say, nor whereof they affirm. 
 
 It is well known to you, beloved brethren, how earnestly God 
 hath enjoined upon us the duty of reading and hearing his word. 
 He esteemeth it of immense value to mankind, and hath therefore 
 manifested his love and goodness by disseminating it among us 
 at a very great expense. His holy prophets encountered perils 
 and dangers in establishing it, and at last he sent his beloved Son 
 to proclaim it to the whole world, and to confirm it by suffering 
 the death of crucifixion. The apostles also suffered martyrdom, 
 and christians in all ages have experienced innumerable persecu- 
 tions in the same cause. Surely, if the word of God was a thing 
 of small consequence, he would not have promulgated it at such 
 a cost. 
 
 Had we no other inducement, the knowledge that it is God's 
 will and pleasure that we attend to the reading and preaching of 
 his word ought to be sufficient. He is the Lord and Sovereign 
 of the universe, and we, as his dependent creatures, owe him im- 
 plicit obedience. God hath not only commanded us to attend to 
 his word, but he hath also promised that great benefits shall re- 
 dound to us thereby ; so that it is made our interest as well as 
 our duty, and therefore we can have no excuse whatever for 
 neglecting it. It then behooves us to give it our diligent attention, 
 and to treasure it up in our hearts as a thing of inestimable 
 value ; for in so doing we render an acceptable service to God, 
 and it may also be a means of promoting our own eternal 
 welfare. 
 
 There are indeed many other ways of serving God which are 
 also acceptable. If a prince or king rule justly and with mode- 
 ration ; if a father faithfully discharge his duty to his family; or 
 if a child or servant be obedient and faithful to his parent or 
 master — all these may render acceptable service to God by dis- 
 charging the duties of their respective stations with fidelity. 
 There is therefore no excuse for neglecting to serve God at all: 
 neither is there any reason or necessity for inventing new modes 
 of worship, as hath been practised by the papists ; for every per- ' 
 
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164 LUTHER'S SERMONS. 
 
 son may serve him acceptably in the station and sphe« in which 
 he is placed. 
 
 But of all other kinds of worship, the Lord most esteemeth 
 that which we render him by attending to his word ; whether as 
 preachers or as hearers. He hath for this purpose ordained a 
 particular day in each week, on which he hath forbidden us to 
 attend to any other labour or business. This day he hath spe- 
 cially chosen and commanded to be kept, in order that we might 
 have time to perform this service, and that no one might make 
 excuse, that he had no leisure by reason of the multiplicity of his 
 labours and business. He hath also caused certain edifices to be 
 erected wherein we may assemble for the performance of this duty : 
 as our temples, churches, and chapels. He hath moreover called 
 and instructed certain persons to minister in this service, and hath 
 bestowed upon them various gifts, proper for the discharge of 
 their offices. In short, he hath, by a special precept, commanded 
 the whole world to attend to this duty, as the most acceptable 
 worship they can render him ; and that he highly esteemeth it, is 
 farther evident from the delight which all true christians take 
 therein. 
 
 This service as far excelleth all other kinds of worship, as the 
 brightness of the sun exceedeth that of the stars ; as the sabbath 
 is above the other days of the week ; yea, as far as the heavenly 
 kingdom surpasseth in glory the kingdoms of this world! In the 
 house of God all things are holy, and specially chosen ; the time, 
 place, and person who ministers therein: because the word, 
 which is holy, sanctifieth them. Let us, therefore, take heed to 
 ourselves, that we fall not into slothfulness and inattention in 
 performing this duty, for in showing contempt for the word of 
 God, we also contemn its author. 
 
 Many persons soon become weary of attending to fhis service, 
 and complain that they only hear a continual repetition of the 
 same things. But those persons have bestowed upon it only a 
 small share of their attention, and are utterly ignorant of the 
 marvellous beauties and divine excellencies which the word of 
 God contains. Though they imagine that they are perfectly ac- 
 quainted with the scrijiture, tiiey are as destitute of true know- 
 ledge as the most benighted heathens. 
 
 But admitting that we were perfectly acquainted with the 
 scripture, and needed no instruction in the mysteries of the gos- 
 pel, (which I fear, however, is not the case with any of us,) still 
 we ought to attend to the word of God from inclination ; for a 
 true christian will never be weary with hearing it, how oft soever 
 it be repeated. There is need, moreover, that we should be fre- 
 quently reminded of the things we have learned ; lest, forgetting 
 them, our hearts should wax cold in love, and we become negli- 
 gent of good works. Although our Saviour was perfect in ah 
 
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LUTHER'S SERMONS. 165 
 
 things, yet we see that he continued preaching and praying until 
 the last hour of his earthly mission. St. Paul likewise, the chief 
 of the apostles, although instructed while a Pharisee in all things 
 relative to the law, and afterwards inspired by the Holy Ghost, 
 still continued to preach and exhort, travelling through many 
 countries and kingdoms. How much more then ought we, who 
 are blind and ignorant, to read the word of God, and attend to 
 the preaching of the gospel ! 
 
 This service which God hath enjoined upon us, is not laborious, 
 but easy. It requireth nothing but' our time and attention ; and 
 if it can afford a person pleasure to sit during whole days and 
 evenings at an ale-house or tavern, engaged in revelry and mirth 
 with lewd and wicked companions, it should give him little pain 
 to sit, during a few hours, in the house of God ; for he would not 
 only spend his time more profitably to himself, but would also 
 render an acceptable service to his Maker. 
 
 If this duty seem burthensome, how should we endure to go 
 from temple to temple, and from altar to altar, to attend to rites 
 and ceremonies, as we did among the papists'? Or how should 
 we sustain those laborious services, such as carrying stones from 
 quarries, and going armed on pilgrimages, which those blind 
 bigots imposed upon us 1 These services were performed willingly, 
 when we were deluded by false doctrine. So doth the devil 
 blind the eyes of men ; he then prompted them to action in the 
 execution of his own work, and he now inclineth them to be 
 slothful and weary with hearing the word of God ; so that for- 
 getting its value, they may grow negligent in the practice of its 
 precepts. 
 
 But let us endeavour to delight in hearing the word of God, 
 remembering that in so doing we render him an acceptable ser- 
 vice. Let us listen to it with prayerful attention, that the grace 
 of God may accompany his word, and the seed may not be sown 
 in vain. Whenever the word is rightly preached, and attentively 
 heard, it never fails to bring forth fruit. We may indeed per- 
 ceive no immediate effects from it, but in process of time, the 
 fruit will most certainly appear. But it would consume too much 
 time to rehearse all the benefits which proceed from hearing the 
 word of God ; indeed, it were a task far beyond our capacity. 
 
 Thus much we have said by way of preface to the discourse; 
 or rather as an exhortation to stir up your mindstomore diligent 
 attention : and certainly, there is much need of such an exhorta- 
 tion in every sermon ; "for it is greatly to be feared, that many 
 who appear to hear, pay very little attention to what is said, and 
 never reflect upon it afterwards. What we have thus far said, 
 is also in some degree pertinent to the text ; for Paul, in this 
 place, reproveth those curious spirits, who, endeavouring to 
 become masters of the word of God by their own wisdom, do at 
 
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166 LUTHER'S SERMONS. 
 
 length falsely persuade themselves that they perfectly understand 
 it ; and that they need no farther instruction. 
 
 It is from this cause that numerous congregations disappear, 
 and churches become desolate : for these vain babblers, imagin- 
 ing that they are perfect, and well instructed in all things, give 
 themselves to trifling and vain jangling. They are continually 
 endeavouring to bring forward some nevi^ thing, which the curi- 
 ous multitude may be desirous to hear, while they totally neglect 
 to teach the doctrine of salvation through faith in Jesus Christ, 
 and never so much as attempt to impress upon their hearers the 
 importance of a Christian life. They do indeed sometimes tell 
 us that we must do good works, that we must serve God, &c. 
 but they are totally ignorant of the meaning of these words. If 
 they be asked, how are good works to be done? how is God to 
 be served ( they will point out this particular work to be done 
 now, and at another time, that they will direct us to ofier so 
 much sacrifice at this altar; to go into this or that monastery; 
 run to this saint ; here erect a chapel to the honour of such a 
 saint: in another place, found a mass, light tapers, buy indul- 
 gences, &c. 
 
 These idle talkers use such a confused multiplicity of words, 
 that they confound, instead of instructing their hearers; while 
 they advance nothing calculated to render anyone better; and 
 were any thing good contained in their discourses, it would be 
 lost from the tedious prolixity of their harangues. Of such 
 teachers, we have seen enough in the papacy, among our preach- 
 ers of dreams. 
 
 St. Paul, in the beginning of his epistle to his disciple Timothy, 
 thought proper to admonish him, that such teachers should arise ; 
 " giving heed to fables and endless genealogies, which minister 
 questions rather than godly edifying, which is in faith:" after 
 which, he introduceth the words of our text: '^A'oiv, the end of 
 the commandment is charity, out of a pure heart, and of a good 
 conscience, and of faith luifeigned.'" These words contain the 
 sum of that doctrine which we should teach. Here we have the 
 duties of a Christian life briefly and comprehensively set before 
 us ; and we cannot imprint these words too strongly upon our 
 memories. If we desire not to deviate from the law, but to attain 
 the ultimate end thereof, we must endeavour to have charity, pro- 
 ceeding out of a pure heart, from a good conscience, and faith 
 unfeigned. If our charity be of this sort, then is it right ; other- 
 wise we mistake the meaning of the whole law. 
 
 Now these words are profound, and contain much matter in 
 them ; therefore we shall endeavour to expound them in part, that 
 they may be the better understood, and that we may become ac- 
 quainted with Paul's manner of speaking. First, we may observe 
 that the apostle signifieth that charity comprehendeth the sum of 
 
 716 
 
LUTHER'S SERMONS. 167 
 
 • 
 the whole law. But we are not here to understand by charity, 
 simply the bestowing of alms upon the needy, but that universal 
 good will which embraceth all mankind ; which speaketh evil of 
 none ; which condemneth no one ; which judgeth the motives of 
 none, but putteth the most favourable construction upon the ac- 
 tions of others — in short, it signifieth that love to all our fellow- 
 beings, which the grace of God implanteth in our hearts; for in 
 the scripture, the words charity and love are frequently synony- 
 mous, and the one is often substituted for the other. 
 
 Now those jangling divines, do indeed talk much of charity 
 and love; they make great pretensions to Godliness, and boast 
 much of their deeds of benevolence. But their love is only the 
 love of heretics, wicked men, and ungracious wretches : it is ex- 
 tended only to themselves, and to those of the same sort with 
 them ; while at the same time, they hate and persecute all good 
 christians, and would willingly accuse them of the most vicious 
 acts. This certainly does not deserve the name of love; for if I 
 choose a few individuals, whom 1 favour and embrace, because 
 they also favour me, I act from selfish and knpure motives. But 
 that true love which floweth from a pure heart, hath no respect 
 of persons: it is poured forth to all mankind indiscriminately, 
 whether they be friends or enemies; even as doth our heavenly 
 Father, who maketh his sun to shine upon the evil and upon the 
 good, and sendeth rain upon the just and upon the unjust. 
 
 But some may say, such a one who is my enemy? is also an 
 enemy to God ; for he doth many things that are more displeas- 
 ing to God, than they are injurious to me; must I love him who 
 is a transgressor, and an evil person ? I answer, we are all trans- 
 gressors, and do many things displeasing to God ; but because 
 my neighbour is evil, it is no reason that my love should be ex- 
 tinguished toward him. If he be evil he will in the end receive 
 punishment according to his deeds : but I must not suffer his 
 wickedness to overcome me. It is my duty to pray for him, and 
 I may rebuke and admonish him through love, that he may repent 
 and escape punishment. But I must not be an enemy to him, nof 
 do him evil in any manner; for no profit would redound to me 
 thereby ; I should certainly be made no better, but should make 
 him worse. 
 
 It cannot, indeed, be denied, that a good man is more worthy 
 of love than a bad one. It is also to be expected that good men 
 will delight in the company of other good men, more than in that 
 of evil men. But pure christian love is not derived from the 
 merit of the object. This is the source from which the world 
 draweth its love ; as a young man falleth in love with a maid, 
 because of her comeliness and beauty ; a covetous man delight- 
 cth in riches, because they will add to his consideration and im- 
 portance in the world; and an ambitious man esteemeth prefer- 
 
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168 LUTHER'S SERMONS. 
 
 • 
 ment, because of the honour he shall receive, and the power he 
 will possess thereby : all such love is derived from external 
 objects ; from the beauty or good qualities of the person, or the 
 desirableness of the thing. 
 
 On the contrary, true christian love is not derived from things 
 without, but iiovveth from the heart, as from a spring; which, 
 while it draweth its supply from the depths of the earth, floweth 
 over the ground without requiring any thing in return ; and not 
 as from a stagnant pool, which requireth to be swollen by a 
 shower, before it can water the earth. This spirit saith thus : 
 " I love thee not for thy virtue or comeliness, for I do not derive 
 my love from thy merit, but from the grace of God which is 
 implanted in my heart, and which teacheth me to love my neigh- 
 bour as myself; this is the source from which I derive my love: 
 and it floweth plentifully to all, whether they be friends or ene- 
 mies ; but more especially to my enemies, as I consider there is 
 more need that I should pray for them, and endeavour through 
 love to win them from the evil of their ways, that they may 
 repent of their sins, be delivered from the snares of the devil, and 
 become my friends." 
 
 This may be called love flowing from a pure heart; for one 
 who is thus affected, doth not love because he findeth any thing 
 worthy in those whom he loveth, but because the grace of God, 
 which is itself pure, hath cleansed his heart, and replenished it 
 with true and holy aftections. Such love will manifest itself in 
 whatsoever condition or circumstances in life men maybe placed. 
 If a servant be not thus aflfected, he will say thus to himself: "I 
 serve my master because he giveth me food and clothing, or 
 payeth me wages !" or perhaps, " because it is in his power to 
 punish me if I do not faithfully serve him." But if he have this 
 love in his heart, he will say thus : " I will serve my master, not 
 because he is kind or unkind; not for the hope of reward, or the 
 dread of punishment; but because the word of God commandeth 
 me as a servant, to be obedient to my master; therefore will 1 
 ^erve him faithfully, for in serving him, I also serve God, who 
 hath placed me in the state and condition of a servant." 
 
 And so likewise, if a prince or ruler say, " I am placed in the 
 condition of a ruler, I will therefore enjoy my dignity, my riches, 
 and my power ; and I will hav^e respect unto these things only :" 
 although such a one may so rule that the world shall have no 
 cause to find fault, yet, as the honour and glory of God are not 
 regarded in the discharge of his oflice, his heart is not pure; for 
 he seeketh only his own glory, riches, and power. 
 
 And also in spiritual offices ; if I preach because some good 
 benefice is offered me, when otherwise I would never engage in 
 this calling, I may indeed preach, but I shall not do it from a pure 
 heart ; for my heart would be most plainly polluted. And though 
 
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LUTHER'S SERMONS. 169 
 
 I should be ever so diligent, and should ever so much affirm that 
 the work is good, and the office responsible, I should not dis- 
 charge the duties thereof aright; inasmuch as I did not engage 
 in it from pure motives. He only can rightly fill the clerical 
 office, whose heart is so affected that he can say thus ; " I do 
 indeed get my living by the ministry, yet it is not for this reason 
 that I engage in it ; but because the Lord hath called me to it, 
 and hath committed this trust to me, that I should discharge- the 
 duties thereof with fidelity, not seeking my own honour or profit. 
 I must therefore diligently labour therein,, to the glory of God, 
 and the salvation of souls." If I be thus affected, then is- my 
 heart pure ; because I do not engage in the work for the sake of 
 honour or emolument: and if these follow, I may receive them 
 without sin. 
 
 Thus ye see, that charity (or love) which proceedeth from a 
 pure heart, is not derived from things without, but floweth from 
 within, and extendeth to all without distinction. But how is the 
 heart purified? As we have already said, by the grace of God, 
 which Cometh through his word. This grace in the heai't is the 
 spring whence good works flow ; and no works are acceptable 
 to God unless they come from a pure heart. 
 
 God hath caused his word to be preached, that our hearts may 
 be purified thereby, and our lives ordered according to the pre- 
 script thereof. Let us therefore not suffer ourselves to be dis- 
 couraged or hindered by any difficulties we may encounter. Let 
 us continue firm, and persevere unto the end, although we meet 
 with persecutions and contempt, and suffer losses thereby. Let 
 us break through all obstacles with boldness and manly courage ; 
 and as we began not for man's sake, let us not be prevented by 
 man from doing that which is acceptable to God. Let us be 
 ready and willing at all times to discharge the duties which God 
 requireth of us ; "and let us serve him with a pure heart, and with 
 laith unfeigned. 
 
 Thus much I have thought proper to say concerning charity's 
 proceeding out of a pure heart ; and how the heart is purified, 
 that it may produce this kind of charity. We will now briefly 
 attend to ffie second thing to be considered ; viz. a good con- 
 science ; for the text saith, " The end of the commandment is 
 charity, and of a pure heart, and of a good conscience, and of 
 faith unfeigned." 
 
 By a good conscience is here meant, a conscience void of of- 
 fence, not only before men, but also before God. To have a con- 
 science void of ofience before men, we must be able to glory as 
 Paul did ; that he so lived that he offended no man, troubled no 
 man, was an evil example or burthen to no man ; but that all who 
 witnessed his conduct, must needs say, that he indifferently served 
 all, helped all, counselled all, and dealt honestly and friendly with 
 22 P "^19 
 
170 LUTHER'S SERMONS. 
 
 all. Of such a conscience, Moses also glorieth : Num. xvi. " I 
 have not taken one ass from them, neither have I hurt one of 
 them." And also Samuel ; 1 Kings, xviii. " I have walked be- 
 fore you from my childhood to this day. Behold here I am ; 
 witness against me before the Lord, and before his anointed ; 
 whose ox have I taken 1 or whose ass have I taken ? or whom 
 have I defrauded 1 whom have I oppressed ? or of whose hand 
 have I received any bribe ?" 
 
 Such a conscience must every Christian possess, that he shall 
 be conscious of having discharged his duty in all respects, and 
 to all men; so that no one can have any just cause to complain 
 of him ; but that all who will speak the truth, must confess, that 
 he has been an example worthy to be followed by all who would 
 live well. Let no christian therefore do any thing that shall de- 
 prive him of such a confidence; for he that liveth in such a man- 
 ner, as to give just occasion to the world to reprove his conduct, 
 is not yet a christian : as his heart cannot be pure. For we must 
 not presume on the doctrine of faith, as though that being once 
 obtained, we may live as we list ; as it would thence be infer- 
 red that this doctrine giveth license and liberty to commit sin 
 with impunity. But we must so conduct ourselves, that we have 
 love flowing out of a pure heart, and a good conscience, and that 
 no man can justly accuse us of any sin. 
 
 Although such a conscience may render us just before men, 
 yet it is another thing to be just before God : for good works, as 
 we have elsewhere said, will not justify us before him. And still, 
 in order to fulfil the commandment, we must be justified also be- 
 fore God. But how shall we attain unto this? By faith ; and 
 here we may bring in the last thing to be considered in our text ; 
 and of faith unfeigned. As we have already said, although I 
 may have a good conscience before men, and so live that none 
 can have occasion to censure my conduct, yet the old Adam, 
 that is, flesh and blood, still remain in me, and render me subject 
 to sin. For as Paul saith, Gal. v. " The flesh lusteth against the 
 spirit, and the spirit against the flesh ; and these are contrary the 
 one to the other; so that ye cannot do the things that ye would." 
 And also Romans vii. " I am carnal, sold under sin. For that 
 which I do I allow not; for what I would, that do I not; but 
 what I hate, that do I." 
 
 The spirit would indeed live perfectly and purely, according to 
 the word of God, but the rebellious flesh resisteth the desire 
 thereof, by tempting us to seek honour, riches, and pleasures; 
 and to be remiss in our religious duties. Thus, on account of 
 our carnal nature, we have to maintain a continual warfare 
 against the many temptations that are constantly besetting us. 
 Although we may discharge a clear conscience before men, we 
 do many things that are not right in the sight of God, and neglect 
 
 720 
 
LUTHER'S SERMONS. 171 
 
 many duties which he requireth of us ; so that the most righteous 
 among men have much need of mercy and forgiveness. No onQ 
 can so acquit himseU, that he shall be able to contend with God 
 in judgment, but all must acknowledge that they have not merited 
 salvation by their works, and that if justice were executed 
 toward them, they would be consigned to punishment. 
 
 But we have before said, that we must also be justified before 
 God, and that this must be done by faith. The text not only im- 
 plieth that we must have a pure heart, and a good conscience, 
 but also faith unfeigned; and this is the principal part, and chief 
 precept contained therein ; and that which embraceth all the 
 rest. We shall therefore examine this part of the subject a little 
 more closely, and endeavour to explain the nature of this faith. 
 
 All men being condemned by the law, it was necessary that 
 an atonement should be made, in order that we might be justified ; 
 and therefore God, through his infinite mercy and goodness, sent 
 his Son Jesus Christ to sufler and die for us ; that the justice of 
 the Father being satisfied, we might obtain salvation through his 
 merits. He, having fulfilled the whole law, suflered the igno- 
 minious death of crucifixion; after which he rose and ascended 
 up to heaven, where he still remaineth, making continual inter- 
 cession for us, as for those that cannot obtain salvation by their 
 own righteousness. 
 
 It therefore appeareth, that although we should be condemned 
 before the judgment seat, we may obtain pardon by appealing to 
 the mercy seat, which is Christ ; whom God hath set before us 
 as a refuge to which we may flee, when we find ourselves unable 
 to stand before the judgment seat by our own righteousness. 
 Thus, as Paul saith, Romans iii. we may be "justified freely by 
 his grace, through the redemption that is in Christ Jesus ; whom 
 God hath set forth to be a propitiation, through faith in his blood, 
 to declare his righteousness for the remission of sins that are past, 
 through the forbearance of God." Thus God may be just, and 
 the justifier of him that believeth in Christ. 
 
 But if we will come to this mercy seat, we must not bring 
 with us any of our own works to plead in extenuation of our 
 guilt; but we must rely solely upon the merits and righteousness 
 of Christ. Our language must be, " Lord, I deserve thy wrath, 
 and thy judgments. I have nothing of my own to ofl^er. But I 
 plead the merits of thy blessed Son, of whom it is said, he did 
 no sin, neither was guile found in his mouth." If we have this 
 faith in Christ, we shall receive remission of our sins ; for Christ 
 himself saith, John iii. " God *o loved the world, that he gave his 
 only begotten Son, that whosoever believeth in him should not 
 perish but have everlasting life !" 
 
 God having thus provided a mercy seat to which we may flee, 
 let us leave at the judgment seat those proud, self-righteous con- 
 
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172 LUTHER'S SERMONS. 
 
 temners, and despisers of the word of God, who seek justification 
 by their own works : let them remain there until they shall be 
 humbled, or receive sentence according to their deeds. But let 
 us depart therefrom as far as we are able, and appeal unto the 
 mercy seat : for God hath threatened terrible judgments to those 
 who, coming with their own righteousness, and trusting therein, 
 presume to stand before him, the sovereign judge, and neglect to 
 come to the mercy seat of Christ. Such are already condemned, 
 as Christ himself hath said, John iii. 18. " He that believeth not 
 is condemned already, because he hath not believed in the name 
 of the only begotten Son of God." But at the mercy seat there 
 IS no wrath, severity, or condemnation ; but only grace, mercy, 
 and forgiveness. AH sins are there remitted, yea, blotted out 
 and consumed, as a drop of water is consumed by the heat of 
 the sun. 
 
 SERMON XII. 
 
 Matthew, Chap. XVIII. From the 23rf to the ^bth verses, inclusive. 
 
 •23. Therefore is the kingdom of heaven lik«ned unto a certain king which 
 would take account of his servants. 
 
 24. And when he had begun to reckon, one was brought unto him which 
 owed him ten thousand talents. 
 
 25. But forasmuch as he had not to pay, his lord commanded him to be 
 sold, and his wife and children, and all that he had, and payment to be 
 made. 
 
 26. The servant therefore fell down, and worshipped him, saying, Lord, 
 have patience with me, and I will pay thee all. 
 
 27. Then the lord of that servant was moved with compassion, and loosed 
 him, and forgave him the debt. 
 
 28. But the same servant went out, and found one of his fellow-servants, 
 which owed him an hundred pence; and he laid hands on him, and took him 
 by the throat, saying. Pay me that thou owest. 
 
 29. And his fellow-servant fell down at his feet, and besought him, saying. 
 Have patience with me, and I will pay thee all. 
 
 30. And he would not: but went and cast him into prison, till he should 
 pay the debt. 
 
 31. So when his fellow-servants saw what was done, they were very sorry, 
 and came and told unto their lord all that was done. 
 
 32. Then his lord, after that he had called him, said unto him, thou 
 wicked servant, I forgave thee all that debt, because thou desiredst me : 
 
 33. Shouldest not thou also have had compassion on thy fellow-servant, 
 even as I had pity on theel 
 
 34. And his lord was wroth, and delivered him to the tormentors, till he 
 should pay all that was due unto him. # 
 
 35. So likewise shall my heavenly Father do also unto you, if ye from 
 your hearts forgive not every one his brother their trespasses. 
 
 Our Saviour introduced this parable, as an answer, or rather 
 as an illustration of his answer to Peter, when he inquired how 
 
 722 
 
LUTHER'S SERMONS, 173 
 
 often he should forgive his brother. Peter asked if it were suf- 
 ficient to forgive his brother until seven times ? whereupon Christ 
 answered ; " I say not unto thee, until seven times, but until 
 seventy times seven :" he then introduced this parable, whereby 
 he signified that if we forgive not our brother, God will deal with 
 us as the king did with this servant ; who would not forgive his 
 fellow-servant a small debt, when his lord had forgiven him so 
 much. 
 
 Ye have before been taught, that in the kingdom of God, 
 where he reigneth by his gospel, there is no exacting of the law, 
 neither any dealing by it, but only grace, mercy, and forgiveness. 
 That there' is no wrath, revenge, or punishment ; but charity, 
 brotherly love, and well-doing one lo'ward another. We are not 
 however to understand by this, that the civil law is abrogated by 
 the preaching of the gospel : for many being yet far from the 
 kingdom of God, the civil law, whereby crimes are punished, is 
 necessary for the safety of oiir lives and property, against the 
 assaults and encroachments of the wicked, who have no respect 
 for the laws of God. 
 
 The ruler, therefore, who governs his people well, and the ma- 
 gistrate who takes care that justice is equally and impartially ad- 
 ministered to ail, so that ofFendei-s are punished, crimes prevented, 
 and the peace and good order of the community preserved, do 
 well, and are worthy of commendation. It is also the duty of 
 every one, to pay due reverence to the laws of the country 
 wherein he may reside ; provided ho can do so without disobey- 
 ing the commands of God, or the dictates of his own conscience. 
 Were it not for the civil law, the rights of citizens would not be 
 respected, the tranquillity of the slate would not be maintained, 
 but every thing would be turmoil and confusion. This, then, 
 though an institution of man, is a wise and salutary one; wnich 
 in the depraved condition wherein mankind are by nature, can in 
 no wise be dispensed with. 
 
 But this law was not ordained for those that are in the king- 
 dom of grace ; and though we observe this law ever so strictly, 
 we have no cause to glory, neither must we imagine that we are 
 therefore just before God ; for we may still be unrighteous in his 
 sight. He that is governed only by the laws of men, who doth 
 good only through restraint or compulsion, and who exacteth the 
 law of his brother, is yet far from the kingdom of heaven. For 
 as in this kingdom all our sins and transgressions are forgiven us, 
 we are also required to forgive our brother, or our neighbour, if 
 we have aucfht against him. 
 
 Let us see how this subject is illustrated in the parable. In the 
 first place, the lord, having compassion on his servant, forgiveth 
 him all the debt: but the servant, instead of extending the same 
 charity to his fellow-servant, taketh him and casteth him into 
 
 v2 723 
 
174 LUTHER'S SERMONS. 
 
 prison : "whereupon the lord was wroth, and cast this servant into 
 prison also, til! he should pay all that was due to him. After 
 having spoken this parable, Christ addeth in conclusion, "So like- 
 wise shall my heavenly Father do also unto you, if ye from your 
 hearts forgive not every one his brother their trespasses." 
 
 Hence it appears, that If we belong to the kingdom of God, and 
 have been made partakers of his divine grace, we must harbour 
 no malice, hatred, or revenge ; but freely forgive all who have 
 ti'espassed against us. And as it is taught in this same chapter, 
 a little before the text, though our neighbour should sin against 
 us even seventy times seven, we must willingly forgive him all; 
 because God hath forgiven us, although we have committed more 
 and greater sins against him than it is possible for our neighbour 
 to have committed against us. 
 
 The kingdom of Christ is so constituted, that the grace which 
 reigneth therein must at no time cease, but abide continually; 
 so that how low soever we may fall, if we sincerely repent, we 
 may rise again and be restored ; provided we are willing to for- 
 give all who have otFended against us. But if our hearts are not 
 thus aflected, if we are not willing to forgive our neighbour, we 
 belong not to this kingdom, neither are we partakers of that grace 
 which cometh through the gospel of Christ. 
 
 Although the preaching of the gospel is heard by many, yet it 
 reacheth not the heart of every one, neither is it profitable to all 
 that hear it. It may therefore be necessary to state who they 
 are that receive it and are benefited thereby. It is not received 
 by those who deal lightly with it, and esteem it as a thing of 
 little consequence, and only worthy a small share of their atten- 
 tion; it doth not profit those false professors, who presume upon 
 it as giving license to live in lust and licentiousness ; and who 
 think that because the gospel holds forth nothing but mercy and 
 forgiveness, they can commit sin with impunity. The gospel 
 hath reached none of these ; for they belong to the kingdom of 
 the world, and require the restraint of civil law to prevent them 
 from doing what they list. The gospel is received by such only 
 as feel their necessity and dependence; which was the case with 
 the servant in the parable ; wherefore, if we examine the text 
 attentively, we shall find this subject fully illustrated. 
 
 In this parable, the kingdom of heaven is compared to a cer- 
 tain king who determined to take account of his servants ; and 
 when he had begun to reckon, one was brought unto him which 
 owed him ten thousand talents, but had nothing to pay. The 
 king therefore ordered him to be sold, together with his wife and 
 children, and all his eflects. The servant is hereupon brought 
 into great perplexity and distress : he falleth down and worship- 
 peth his master, craveth his mercy, and promiseth more than he 
 
 724 
 
LUTHER'S SERMONS. . 175 
 
 •will ever be able to perform ; saying, " Lord, have patience with 
 me, and I will pay thee all." 
 
 Thus it also cometh to pass between God and us. When the 
 Lord would reckon witli us, he sendeth forth the preaching of his 
 law, whereby we learn what we ought to have done. This is the 
 book of accounts, in which is written what we owe; this he 
 taketh in his hand, and reading it before us saiih, " These things 
 thou oughtest to have done ; thou oughtest to have feared, loved, 
 and worshipped me alone ; thou oughtest to have trusted only in 
 me, and to have placed thy confidence in none other. But thou 
 hast done otherwise ; thou art therefore mine enemy: thou hast 
 not believed in me, but hast reposed thy trust in others; and in 
 short, thou hast not even observed one single point of the law." 
 
 When the preaching of the law hath taken hold on the con- 
 science, we then see what we ought to have done, and what we 
 have not done. We are convinced that we have not kept the 
 law in any respect, and that we have totally neglected to perform 
 that duty and obedience which God justly requireth of us. When 
 the sinner is brought to this state, he is greatly distressed in 
 mind, and knoweth not what to do. He is sensible that he hath 
 merited eternal punishment, and is brought to the very brink of 
 despair. The law bringeth no consolation, but indignation, 
 wrath, and punishment ; it delivereth the sinner to Satan, it casteth 
 him down to hell, and leaveth him no hope of escape. 
 
 This condition in which the law placeth the sinner is the same 
 as that of the servant when his master commanded him and all 
 that he had, to be sold to satisfy the demand. And as the servant, 
 when he heareth this sentence, falleth down and prayeth his 
 master that he will have patience with him, thinking that he shall 
 yet be able to pay the debt, so also doth the sinner. When he is 
 brought to a sense of his own wretched and miserable condition, 
 his heart is indeed contrite and humble ; but instead of depending 
 entirely upon the. merits of a Saviour, and praying to God for 
 mercy and free pardon, he runneth hither and thither, seeking to 
 be delivered from his sins by his own works, and promising even 
 more than the angels in heaven could perform. 
 
 When the sinner is thus oppressed by the burden of sin, it is 
 an easy matter to persuade him to do any thing whereby he 
 thinketh to be delivered. And hence the cause of so many pil- 
 grimages; the founding of so many monasteries; the institution 
 of masses, and such like trifles. When we were among the 
 papists, we were commanded thus : go on such a pilgrimage, 
 give so much toward the building of a church, get thyself admitted 
 into a holy monastery, and thy sins shall be forgiven thee. We 
 pined under fastings, we scourged ourselves with whips, we were 
 made monks and nuns, thinking that God, having respect to our 
 good works, would therewith be satisfied, and our consciences 
 
 725 
 
176 . LUTHER'S SERMONS. 
 
 relieved from the burden of guilt and sin. But, miserable and 
 deluded men that we were ! notwithstanding we thus afflicted our 
 bodies and performed such rigorous penances, we still remained 
 in doubt as before ; so that we knew not how we stood before 
 God. Or if our consciences were lulled into security, we were 
 still in a worse condition ; as it was a false security, derived from 
 a belief that God would have respect to our works. 
 
 Let us now observe how it was with the servant in the parable. 
 When his lord saw him thus sorrowful, and imploring his cle- 
 mency, he, being moved with compassion, released him and for- 
 gave him the debt. He did not give him a certain time wherein 
 he should pay the debt, neither did he compound with him for a 
 certain part thereof; but he forgave him the whole sum. Thus 
 also it is with us ; when we find ourselves overwhelmed with sin, 
 when we have endeavoured in vain to release ourselves therefrom, 
 and when we have despaired of being saved by our own works ; 
 then are we willing to accept of salvation through the merits of 
 Christ alone, as a gracious and merciful gift. When the Lord 
 seeth us thus contrite and humble, he taketh the burden of sin 
 from us, and freely forgiveth us all we owe. 
 
 Let it be remembered, however, that God doth not forgive us 
 on account of any merit which he findeth in us, but because he 
 hath respect to an humble and contrite heart; as David saith. 
 Psalm li. " The sacrifices of God are a broken spirit ; a broken 
 and a contrite heart, O God, thou wilt not despise." He, there- 
 fore, that is truly humble and penitent, who is sensible that he is 
 not able to help himself, but desireth help of the Lord, is in the 
 right way to heaven. But he that trusteth either wholly or in 
 part to his own works, is not in the right way: for the gospel 
 plainly declareth that we must be saved by grace alone. 
 
 Thus much may suffice concerning the first part of the text, 
 which treats of the dealings of the lord with his servant ; we 
 will now attend to the second part, which relates to the conduct 
 of the servant toward his fellow-servant. 
 
 We are told in the parable, that the servant, after his lord had 
 forgiven him the debt, went out, and finding one of his fellow- 
 servants who owed him a small sum, he laid hands on him, 
 dealt rigorously with him, and demanded payment of his debt : 
 and though his fellow-servant fell at his feet, and implored his 
 forbearance, yet he showed him no mercy, but cast him into 
 prison. 
 
 I have elsewhere said, that although God needeth not our good 
 works, yet he requireth them of us, in order that our faith may 
 be made manifest thereby. And surely, if we love God, we 
 shall also love our neighbour ; and if our hearts be fille(^ with 
 gratitude to him who hath been so merciful to us, that he hath 
 forgiven us all our transgressions, we shall certainly show mercy 
 
 726 
 
LUTHER'S SERMONS. 177 
 
 to our fellow-creatures. But many who profess to have received 
 faith, do even as this servant did. They are haughty a»d impe- 
 rious, tyrannical and oppressive, exacting of others whatever the 
 law requireth, even to the last farthing. They think they have 
 a right to do what they please with their own, provided they do 
 not transgress the laws of justice. They do not consider, that if 
 God had exacted justice of them, they would have been delivered 
 to Satan, and cast down to hell for ever. 
 
 Such persons can indeed talk and dispute much about the gos- 
 pel; they have perhaps laid aside, in some degree, their vicious 
 habits ; they may have been so far enlightened that they can dis- 
 cern what they ought to do, and what they ought not to do ; but 
 they have not the love of God abiding in their hearts, for if they 
 had, we should see it manifested by their works. 
 
 The condition of such persons is worse than it would have 
 been if they had never heard the gospel ; because they sin 
 against great light. Peter, speaking of those who had escaped 
 the pollutions of the world, through the knowledge of the Saviour 
 Jesus Christ, but had become again entangled therein, declareth, 
 that " the latter end is worse with them than the beginning ;" and 
 that " it had been better for them not to have known the way of 
 righteousness, than after they had known it, to turn from the holy 
 commandment delivered unto them." 
 
 Christ also saith. Matt xii. " When the unclean spirit is gone 
 out of a man, he walketh through dry places, seeking rest, and 
 finding none. Then he saith, I will return into my house from 
 whence I came out ; and when he is come, he findeth it empty, 
 swept and garnished. Then goeth he, and taketh with himself 
 seven other spirits more wicked than himself, and they enter in 
 and dwell there ; and the last state of that man is worse than the 
 first." Thus we see that although God needeth not our good 
 works, yet he requireth them to be directed toward our neigh- 
 bour; and that when he hath enlightened our minds by the 
 preaching of his word, and shown us the way wherein we should 
 walk, if we depart therefrom, he will visit us with heavy and 
 severe chastisements. 
 
 In the same manner God dealeth with cities and with king- 
 doms. When he hath given them great light and understanding 
 of his ways, if they still continue in wickedness, he sendeth terri- 
 ble judgments upon them. Before the Jews were carried captive 
 to Babylon, God warned them by his holy prophets, and also sent 
 the good king Josiah to reign over them ; but when they con- 
 tinued in wickedness, he punished them according ta their deserts. 
 Before he destroyed the Egyptians, he preachea to them by 
 Moses and Aaron. Likewise, before the deluge, he sent the 
 patriarch Noah, a preacher of righteousness ; but as men did not 
 repent, but increased in wickedness, God determined to destroy 
 23 727 
 
178 LUTHER'S SERMONS. 
 
 the whole world, save righteous Noah and his family. The cities 
 of Sodq^ and Gomorrah were likewise destroyed, because they 
 would not hearken to Lot, a righteous man, and one that feared 
 God. 
 
 Thus we see, that although God is very merciful and long-suf- 
 fering toward those that otiend him, yet, when they resist all his 
 gracious methods to recover them from their sins, and bring them 
 back to their duty, he executeth terrible vengeance upon them, 
 as happened in the case of these cities and nations. Let us 
 therefore take heed to ourselves that we obey the gospel which 
 we have received, and live according to its precepts ; for if we 
 do not, God will execute his vengeance against us, and deal with 
 us even as the lord did with the servant in the parable ; he will 
 deliver us to Satan to be tormented for ever. 
 
 SERMON XIII. 
 
 Luke, Chap. I. From the 6Sth to the 79th verses, inclusive. 
 
 68. Blessed be the Lord God of Israel ; for he hath visited and redeemed 
 his people, 
 
 69. And hath raised up an horn of salvation for us, in the house of his 
 servant David. 
 
 70. As he spake by the mouth of his holy prophets, which have been since 
 the world began. 
 
 71. That we should be saved from our enemies, and from the hand of all 
 that hate us. 
 
 72. To perform the mercy promised to our fathers, and to remember his 
 holy covenant; 
 
 73. The oath which he sware to our father Abraham, 
 
 74. That he would grant unto us, that we, being delivered out of the hand 
 of our enemies, might serve him without fear, 
 
 75. In holiness and righteousness before him, all the days of our life. 
 
 76. And thou, child, shalt be called the Prophet of the Highest, for thou 
 shalt go before the face of the Lord to prepare his ways: 
 
 77. To give knowledge of salvation unto his people, by the remission of 
 their sins. 
 
 78. Through the tender mercy of our God : whereby the day-spring from 
 on high hath visited us, 
 
 79. To give light to them that sit in darkness and in the shadow of death, 
 to guide our feet into the way of peace. 
 
 These are the words of that godly man Zacharias, the father 
 of John the Baptist. In the preceding part of this chapter, the 
 evangelist inrorms us, that as Zacharias was executing the 
 priest's office in the temple, being then advanced in years, and as 
 yet without issue, the angel of the Lord appeared unto him, and 
 announced to him that his ^vife Elisabeth should conceive and 
 
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LUTHER'S SERMONS. 179 
 
 bear a son, and that he should call his nanne John. That he 
 should be great in the sight of the Lord, and filled with the Holy 
 Ghost from his mother's womb; and that he should go before the 
 Lord, in the spirit and power of Elias, to turn the hearts of the 
 fathers to the children, and the disobedient to the wisdom of the 
 just, to make ready a people prepared for the Lord. 
 
 But Zacharias, doubting of what the angel had informed him, 
 because both he and his wife were well stricken in years, required 
 a sign by which he should know that these things should come to 
 pass ; whereupon, the angel said unto him, " I am Gabriel, that 
 stand in the presence of God ; and am sent to speak unto thee, 
 and to show thee these glad tidings: And behold, thou shalt be 
 dumb, and not able to speak, until the day that these things shall 
 be performed, because thou believest not my woixls, which shall 
 be fulfilled in their season," Accordingly, Zacharias was dumb 
 until his son was born ; and when they made signs to him to 
 know how he should be called, he asked for a writing-table, and 
 wrote according to the words of the angel, that his name should 
 be John. Immediately after this, the tongue of Zacharias was 
 loosed, and being filled with the Holy Ghost, he prophesied in the 
 words of the text. 
 
 Blessed be the Lord God of Israel; for he hath visited and 
 redeemed his people, (verse 68.) These words require but little 
 exposition: for I think it is well known to every one what is 
 meant by this visitation and redemption.* The word of God 
 which is preached unto us, is indeed a glorious visitation; it 
 bringeth us glad tidings of redemption; it delivereth from sin, 
 death, and hell, and filleth us with joy and sweet consolation. 
 This redemption was not accomplished by the sword, or by vio- 
 lence, but by the word alone ; and in this it consisteth more than 
 in the death of Christ ; for it was on account of the word that 
 our Saviour shed his blood on the cross. It was this word that 
 John preached ; and to them that first hear the gospel, it is the 
 same as if John did preach it now ; for it saith unto them, as 
 John also did cry in the wilderness of Judea, " Repent ye, for the 
 kingdom of heaven is at hand." 
 
 Although Zacharias speaketh here of things that are to come, 
 yet he speaketh of them as if they had already happened ; because 
 he knew by the revelation of God, that these things would 
 surely come to pass. In the child that was born unto him, he 
 beheld a messenger sent from God, to declare his word, and to 
 mak% known his will to mankind; and who should be the herald 
 of the long-expected Messiah. 
 
 Although Zacharias undoubtedly conceived great joy because 
 a son was born unto him in his old age, whereby, whatever igno- 
 miny and contempt he and his wife Elisabeth had suffered, on 
 account of their being without children, was taken away ; yet 
 
 729 
 
180 LUTHER'S SERMONS. 
 
 this was not the chief cause of his rejoicing. His greatest joy 
 was, that this son was to be a preacher of the word of God, and 
 a prophet of the Most High. He rejoiced, moreover, that he 
 should himself be, as it were, transformed from an old to a young 
 man, and should become a pupil of his ijifant, then in the cradle ; 
 who, he foresaw, would become a far greater prophet than 
 himself. 
 
 Thus we see what great blessings God conferreth upon those 
 that fear him, and patiently await his own time. We also learn 
 that we should never distrust the promises of God, as he is abun- 
 ' dantly able to do all things that seem good to him, however im- 
 possible they may appear to us. 
 
 And hath raised up a horn of salvation for us in the house of 
 his servant David, {verse 69). These words are not spoken of 
 John, for he was not of the house of David, but of the tribe of 
 Levi. But Zacharias here prophesieth of Christ, who was of the 
 house and royal line of David. Among the Hebrews, the word 
 horn was often used metaphorically, to express power, strength, 
 dominion, or any thing wherein one might trust. Sometimes it 
 also signified, figuratively, kings, emperors, principalities, or do- 
 minions ; thus, in Daniel, chap, vii., the prophet saw among other 
 beasts, one which had ten horns ; and when the interpretation 
 thereof was given him, these horns were made to signify king- 
 doms ; and such application of this term is frequent in, and pecu- 
 liar to the Hebrew laliguage. 
 
 We must therefore understand by the horn of salvation, Jesus 
 Christ and his kingdom ; and it is said to be raised up in the 
 house of David, because Christ was of the stock and lineage of 
 David. It is called a horn of salvation or blessedness. Some 
 kingdoms are distinguished for their extent; others for the num- 
 ber of their inhabitants, the abundance of their treasures, or their 
 prowess in war. Some kings are renowned for their military 
 achievements ; others for their riches, power, and opulence. But 
 the kingdom of Christ ditiereth from all other kingdoms, inasmuch 
 as it is a kingdom of grace, of life, of righteousness, of truth, 
 and of every thing that pertaineth to salvation. Christ likewise 
 is distinguished from all other kings, because he is able to confer 
 life and eternal happiness upon his subjects. Other kings may 
 indeed bestow upon their subjects temporal benefits, or may de- 
 prive them of existence, but they cannot confer upon them life or 
 immortal felicity : for earthly kings are, like other men, subject 
 to death ; they must at last fall and perish, and leave their p(fwer, 
 their riches, and their honours, behind them. But Christ is im- 
 mortal and eternal, and his kingdom is without end. 
 
 This kingdom is said to be raised up — by whom is it raised 
 op? Even by the Holy Ghost. It is raised up in the house of 
 David. — It is therefore a kingdom in the earth, yet nevertheless, 
 
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LUTHER'S SERMONS. 181 
 
 a kingdom of salvation. It is not a kingdom in heaven among 
 the angels, but a spiritual kingdom on the earth among men 
 clothed with flesh and blood, and subject unto death. 
 
 But how Cometh it to pass, that in this kingdom which exists 
 among mortals, men are delivered from the power of death? 
 those who were before miserable are made happy, and those who 
 were the subjects of Satan, become the children of God. I think 
 that ye are all sufficiently well acquainted with the reason hereof; 
 yea, that ye understand it as well as I do myself; nevertheless, 
 these things should be frequently repeated. A christian cannot 
 die, because Christ hath suffered death for him. He overcame 
 death*, that we might be delivered therefrom ; and he took our 
 sins upon himself, that we might be freed from them. Those, 
 therefore, who belong to this kingdom, can never die ; neither can 
 they be subject to sin or Satan ; otherwise, this would not be a 
 kingdom of salvation or blessedness. 
 
 But although a christian fs thus exempt from these things, yet 
 God suffereth the appearance of them to remain; so that our 
 consciences are still troubled on account of sin, the judgment of 
 God terrifieth us, death assaileth us, and seemeth ready to devour 
 us ; Satan is at hand, and seeketh to overcome us. It is neces- 
 sary that this appearance of evil continue, that we may not be 
 exalted, but may perceive and feel that we are nothing but mise- 
 rable and wretched sinners. A christian is therefore defiled, and 
 at the same time without sin ; for, under this appearance of sin, 
 lie hid innocence, righteousness, and victory over death, hell, and 
 Satan. 
 
 The world esteemeth that a good kingdom, where all things 
 are quiet, peaceable, and prosperous ; where there is no fear from 
 enemies without, or seditions within, but all things go forward 
 safely and well. It is, however, not so in the kingdom of Christ; 
 for in this kingdom, the flesh warreth with the spirit, and life and 
 death, sin and righteousness, Christ and Satan, do fight against 
 each other ; but the spirit, life, righteousness, and Christ, will at 
 last prevail, and overcome their enemies. 
 
 Christ said unto Peter, Matt. xvi. " Thou art Peter, and upon 
 this rock I will build my church : and the gates of hell shall not 
 prevail against it." He doth not say they shall not assail it, or 
 fight against it; for the life of a christian is a continual warfare 
 against temptations. While he is here, he must sometimes feel 
 the remorse of sin, the fear of punishment, the horror of death, 
 yea, and even death itself But nevertheless, this is only to out- 
 ward appearance, for at the same time, the word and the spirit 
 are strengthening, encouraging, and assuring him that God is not 
 angry with him, that his sins are forgiven, and that he shall never 
 die, nor be forsaken. 
 
 Concerning sin, I have never known or heard of any in whom 
 
 Q 731 
 
182 LUTHER'S SERMONS. 
 
 it was not. Set whomsoever thou wilt before thee, provided he 
 be a mortal man, and in him thou wilt discover sin. Paul, a 
 very great apostle, affirmeth that he felt sin in his members : for 
 he saith, Rom. vii. 18, 19. " To will is present with me, but how- 
 to perform that which is good I find not: for the good that 1 
 would, I do not; but the evil which I w^ould not, that I do." He 
 wished indeed to be free from sins, but nevertheless he was 
 obliged to live in them. And so every christian is likewise 
 desirous to be exempted from sin, but this cannot be brought to 
 pass in this life. As long as we are clothed with this flesh, and 
 bear the burden thereof about with us, so long sin will remain 
 in us. We may indeed strive against our carnal propensities, 
 and keep them in some degree under subjection, but we cannot 
 entirely subdue them. The old Adam, which is flesh and blood, 
 still remaineth with us, and as long as these continue, sin cannot 
 be wholly extinguished. 
 
 It therefore appeareth, that in Christ's kingdom on the earth, 
 some appearance of sin still remaineth ; so that every one may 
 with propriety pray, as Christ taught his disciples, " Our father, 
 &c. forgive us our trespasses, as we forgive those that trespass 
 against us." It is not given to any on earth, to say, they are 
 subject to no sin; and if any go thus far, it is Satan that deceiv- 
 eth them : they are false, and not true christians. 
 
 I know that some persons imagine, that in the kingdom of 
 Christ there is no unrighteousness ; that all things therein are free 
 from sin and uncleanness; and that a christian should be as pure 
 and as holy as Christ himself They often say, that if christians 
 commit all the sins whereof they accuse themselves, they are 
 certainly worse than those who do not profess Christianity. But 
 these know nothing of the nature of this kingdom ; and the dif- 
 ference between them and christians is, that a christian is sensi- 
 ble of his sins, whereas their consciences are, as it were, seared 
 with a hot iron. He is not a christian who thinketh he hath no 
 sin, neither feeleth any ; for a christian knoweth his infirmities, 
 is sensible of his sins, is sorry for them, and doth lament over 
 them. It grieveth him to the heart that he must bear the miser- 
 able burden of this flesh, and he crieth out in the language of 
 Paul, Rom. vii. " O wretched man that I am ! who shall deliver 
 me from the body of this death?" The kingdom of Christ there- 
 fore existeth among sins, and is established where he hath set it, 
 that is, in the house of David. Yea, set David himself before 
 you, and you will find him to have been a sinner; notwithstand- 
 ing he is bold to glory, that he is a servant acceptable to his 
 Lord. 
 
 Thus, ye perceive that a christian is both dead and yet alive : 
 that he is undefiled in the midst of sins ; that although he is sub- 
 ject unto Satan, still he hath dominion over him. For though 
 
 732 
 
LUTHER'S SERMONS. 183 
 
 sin, death, and hell assail, they do not overcome him, inasmuch 
 as this kingdom triumphs over them all. It is therefore called a 
 horn of salvation, because it is a strong and powerful kingdom ; 
 which, though frequently assailed, doth alway repel the assaults 
 of its enemies. 
 
 As he spake by the mouth of his holy prophets, which have been 
 since the world began, {verse 70.) Zacharias here signifieth that 
 the time had arrived wherein God would fulfil the promise he 
 had made by the mouth of his holy prophets ; for all the prophets 
 from the time of David did prophesy, that the seed of David 
 should have a kingdom in the earth, and yet a spiritual kingdom. 
 Isaiah and Jeremiah foretold that it should be such a kingdom, 
 that the government thereof should consist in the influence of the 
 spirit, and of the word ; and to thos^ prophecies doth Zacharias 
 here refer. The other prophets do likewise speak of the same 
 kingdom, but not so manifestly. 
 
 That we should he saved from our enemies, and from the hand 
 of all that hate us. (verse 71.) The evangelist hath hitherto 
 spoken of this kingdom in general terms ^ but now he cometh to 
 speak of it more particularly, and deelareth what benefits we 
 shall derive therefrom. First, we shall be saved from our ene- 
 mies, and from the hand of all that hate us. Ye may here per- 
 ceive and understand, dearly beloved brethren, that this verse 
 doth most plainly witness and declare, that we who are of this 
 kingdom, do live in the midst of enemies, and that we must • 
 expect nothing else than to be hated of them ; but it also affirm- 
 eth that this kingdom was raised up in order that we might be 
 saved from them, and delivered out of their hands. This should 
 give us comfort, and encourage us to serve under the Prince of 
 this kingdom. But if we would secure his favour, we must not 
 serve the world, neither seek to gain its favour, or strive to have 
 no enemies therein: but we should look for nothing else than 
 what is here set forth unto us : for if we be hated o£ the world, 
 it is an evidence that we belong to this kingdom. 
 
 Zacharias declareth in this verse, that this kingdom was 
 established in order that we might be saved from our enemies. 
 Now, if it delivereth from our enemies, and, as it were, wresteth 
 us out of their hands, it cannot be a kingdom of peace ; but it 
 must needs abide the hatred and malice of the world- And we 
 see even now, that the enemies thereof bear a deadly hatred and 
 aversion to the light which we trust hath, through the blessing 
 of God, shone forth in some degree in these days. No people 
 are so persecuted, as the christians. Not only the pope and the 
 furious bishops, with their false apostles, but also the princes of 
 the earth, the self-righteous, and the wise of the world, are all in 
 array against them. They are not even content with putting 
 
184 LUTHER'S SERMONS. 
 
 , them to death, but they would totally extinguish their name, that 
 no trace nor memorial might remain of them among men. 
 
 But we are given to understand that Christ is our king, and 
 that he will deliver us out of the hands of our enemies. We 
 shall not therefore be destroyed; for though ihey be many who 
 do persecute, yet this kingdom ts more powerful than the world, 
 and Christ is stronger than the princes thereof; and as he hath 
 promised us deliverance, he will not fail us if we place our trust 
 and our confidence in him. 
 
 To perform the mercy promised to our fathers, and to remember 
 his holy covenant : the oath which he sware to our father Abraham, 
 verses (72, 73.) The apostles often refer to the old Testament, to 
 show that the events which were taking place in their days were 
 foretold by the prophets ; and thus doth Zacharias in this place. 
 In Genesis xxii. 18. we read that God promised Abraham, that in 
 his seed all the nations of the earth should be blessed ; which 
 promise he confirmed by an oath. This promise referred to 
 Christ, that through him should come peace, blessings, and salva- 
 tion to all nations. And though the fulfilment of this promise 
 was deferred so long that many supposed it was abolished, yet 
 we see that it was in process of time most fully accomplished ; 
 and that God hath bountifully bestowed upon mankind all things 
 whatsoever that he promised to Abraham and his posterity. 
 
 God is merciful and favourable, not because of our merits, as 
 ♦though he owed it to our righteousness, but of his mere grace and 
 mercy. We cannot glory that we have delivered ourselves from 
 sin, or that we have deserved his goodness, and the preaching of 
 the gospel ; no, it is not so ; here is no place for boasting. But 
 the text saith, that God promised our fathers that he would give 
 us those things. Upon this promise the prophets stay themselves 
 ■with boldness, and by it we attain unto true goodness; therefore, 
 he that glorieth, let him glory in the Lord: for we live in his 
 kingdom, and enjoy his goodness and grace. 
 
 There is none at this day to whom the gospel hath appeared, 
 that can boast of having attained it by their own works; for 
 those which are counted the best works, and most excellent stu- 
 dies, are disallowed and overthrown. This therefore is certain, 
 that all we have, cometh by the mere grace and goodness of 
 God. This is that which Zacharias saith was foretold by the 
 prophets, and promised and confirmed by an oath to the fathers, 
 that he would perform unto us the covenant made to Abraham. 
 By myself have I sworn, saith the Lord, that in blessing, I will 
 bless thee, and in thy seed shaii all the nations of the earth be 
 blessed. Gen. xxii. And now the time is present, the hour is 
 come, wherein he hath sworn salvation should come unto us ; as 
 it is declared, Mark xvi. " Go ye into all the world, and preach 
 
 784 
 
LUTHER'S SERMONS. 185, 
 
 the gospel to every creature. He that believeth, and is baptized, 
 shall be saved ; but he that believeth not shall be damned." 
 
 Abraham died long before the fulfilment of the promise; but 
 in spirit and in faith, he was partaker of it. The promise was 
 made unto him, although he looked not for the accomplishment 
 thereof in this life : that is, his life was not prolonged until the 
 preaching of the gospel. The fulfilment of the promise was after 
 his death; we therefore perceive that the promise was not made 
 to Abraham because of his merit. God chasteneth, reproveth, 
 rebuketh, stirreth, allureth, and doth whatsoever is to be done ; 
 but the worldlings rob him of his honour, and attribute it to 
 themselves : that is, they will not acknowledge whatsoever they 
 receive to come by his grace. When we glory of good things, 
 and do not acknowledge God to be the author and giver of them, 
 we make ourselves as God, and treat him as our servant; he 
 being dishonoured, and the honour attributed to us. 
 
 Zacharias saith, moreover, That he icould grant unto us, thai 
 ice, being delivered out of the hand of our enemies, might serve 
 him without fear, in holiness and righteousness before him, all the 
 days of our life, (verses 74 and 75.) He hath defined the nature 
 and properties of this kingdom ; that is, the covenant made with 
 Abraham, that in his seed all the nations of the earth should be 
 blessed, &c. These words of blessing, saith he, I will interpret 
 to you : " That we, being delivered out of the hand of our ene- 
 mies, might serve him without fear, in holiness and righteousness 
 before him, all the days of our life." 
 
 This, to the world and the flesh, savoureth not well : for the 
 world murmureth, and saith, " We thought that he would have 
 given us some precious thing; as a purse of gold, a rich wife, 
 fair and beautiful children, goodly houses, and whatsoever ^ings 
 we are delighted in; but now we perceive it to be otherwise; 
 we hear that we must serve him without fear, in holiness and 
 righteousness, and thus endeavour to please him We must have 
 spiritual eyes and ears, that we may rig^htly consider and under- 
 stand the word. It is said, he will deliver us from all our ene- 
 mies: by this we understand, that this kingdom is placed in 
 the midst of enemies ; and when we are delivered from them, 
 we should always obe^ him that delivered us, without fear. For 
 God hath bestowed this blessing upon us, that we might hereafter 
 serve him alone. 
 
 The words, without fear, inferreth that we shall quietly enjoy 
 the good things of this present world, and of the world to come. 
 For a christian is sure of the forgiveness of his sins, although he 
 may yet be troubled wdth them. He is sensible that death hath 
 no power over him ; that Satan will not overcome him, and that 
 the world cannot prevail against him. Such a heart is freed 
 from fear. It must not be understood that we do not feel sin at 
 24 Q 2 735 
 
186 LUTHER'S SERMONS. 
 
 all, but that we are greatly grieved and troubled with it. When 
 we are terrified by death, when we are reproached and slandered 
 by the world, we may be grieved, but they do not prevail, nor 
 overcome us ; for the heart, notwithstanding, remaineth safe and 
 quiet in God. 
 
 What care I, if the world hate me, if I displease not him that 
 dwelleth in heaven ? If this hatred continue daily, if sin rage, 
 if the w- orld talk and prate about me, I will pass over these things 
 as though I heard them not. This is, indeed, to forsake the 
 world ; to die unto it, and to live without fear. We must be 
 occupied about no other thing, but that which is accordvng to the 
 will of God ; we n'lust speak nothing but what will please him, 
 and which we know to be agreeable to his word. We must do 
 those works which we know to be acceptable before him ; what- 
 soever we do in our whole life, whether outwardly or inwardly, 
 we must have bis glory in view, and endeavour to fulfil his will. 
 Then we shall be separated from the world, notwithstanding we 
 may still live in it. If the Lord be on our side, we shall be in 
 safety, in holiness and righteousness before him, all the days of 
 our life. 
 
 We find that even Peter, Paul, and John, lived not without sin. 
 When we desire to be holy before God, we must not trust to our 
 own life and works, but to his mere mercy and grace. We must 
 be so affected that we can say, Lord, if thou shouldst call me to 
 an account, I should be unable by my own works to stand in thy 
 sight : nevertheless, I glory that I am thy servant, for thou dost 
 give me continually ; and that thou hast promised to Abraham, 
 that thou wilt for Christ's sake vouchsafe to show thy mercy unto 
 me. If I of myself be not godly and righteous, Christ is godly 
 and nghteous ; if I be profane, he is holy ; if I be not without 
 fear, he is void of all fear: thus I may, as it were, transfer my- 
 self to Christ. He will therefore have us to glory that we are 
 godly and hofy, but not by our own works. 
 
 When we teach in our^sermons that salvation consisteth not in 
 our works or )\ie, but in the gift of God, men are slow to do 
 good ; they will not live an honest life, but will be disobedient, 
 and falsely afiirm that good works are prohibited. Nevertheless, 
 God requireth us to lead an honest life outwardly ; and he that 
 doth not, shall at length receive due punishment. If we preach 
 of an honest and godly life, the world will furiously attempt to 
 build ladders to get to heaven; which God will by no means 
 approve : again, a dishonest and ignominious life doth not become 
 christians. What, therefore, must we do ? 
 
 Those who have respect to an honest and fair life only, it were 
 better for them to be swallowed up in wickedness : yet notwith- 
 standing, God will not have us to lead a filthy and dishonest life. 
 
 736 
 
LUTHER'S SERMONS. 187 
 
 If we lead an honest and upright Hfe, we are apt to arrogate to 
 ourselves that which belongs to God. We must therefore lead a 
 quiet and peaceable life before the world, which may also be 
 acceptable to God : but we must not esteem it so highly as to 
 think that we thereby merit any thing from God. Thus, a chris 
 tian continueth the holy servant of God without fear, not by his 
 good works and holy life, but by the grace of Christ. But he 
 that affirmeth that he is holy by his works, is blasphemous 
 against God, robbeth him of his honour, and denieth Christ. 
 Wherefore it would be better for him, (as hath been observed,) 
 to be swallowed up in wickedness, than to declare himself to be 
 a christian, yea, godly and holy ; for in this he dishonoureth 
 Christ in such a manner, that it is as much as if he declared that 
 there was no Christ. If we do not acknowledge that God saveth 
 us by his divine mercy, is it not as much as to say he is neither 
 holy nor blessed? Therefore, if I be a christian, I must confess 
 that I am one because Christ himself is holy. And although my 
 conscience doth reprove me of sin, I must still persevere in this, 
 that his holiness is greater than rrty sins; thus, I must live 
 honestly outwardly, and inwardly rest and trust in Christ alone. 
 
 Zacharias turneth his speech to the child, and saith. And thou, 
 child, shalt be called the Prophet of the Highest, for thou shalt go 
 before the face of the Lord to prepare his ways, {verse 76.) This 
 shall be thy office : thou shalt be the first, and shalt first begin : 
 that is, thou shalt be the prophet of the Highest. But what 
 manner of prophecy shall this be I Thou shalt be the forerunner 
 of the Lord, and shalt prepare his way. When any prince 
 cometh, some one goeth before him to prepare the way. John 
 doing the like, goeth before Christ, saying, " I am the voice of 
 one crying in the wilderness, make straight the way of the 
 Lord." 
 
 Such things hath no prophet at any time spoken; but they 
 have prophesied of these things, that a prophet should come, who 
 would establish a kingdom that should remain forever. This 
 prophet doth live, even at the time when our Lord maketh his 
 appearance. The gospel was preached, and baptism administer- 
 ed, by the coming and ministry of John; Christ also began, 
 nearly at the same time. Thus we see that the office of John 
 was, to prepare a way for the Lord. Which preparation is, to 
 bring people to the knowledge of our Lord and Saviour Jesus 
 Christ : for he is the grace, gift, king, and horn of our salvation. 
 
 No man can come unto Christ, except in the spirit of humility. 
 John therefore teacheth men that they are sinners ; he that 
 acknowledgeth himself to be a sinner, and feeleth that he hath 
 nothing whereof to boast, understandeth the voice of John; when 
 he saith, prepare ye the way of the Lord, for he is at hand that 
 followeth me, who is greater than I ; him ye shall hear and obey. 
 
 737 
 
188 LUTHER'S SERMONS. . 
 
 Thus John pointeth out the way of salvation, through the Lamb 
 of God that taketh away the sins of the world. 
 
 To give knowledge of salvation unto his people, by the remission 
 of their sins, {verse 77.) That is, thou shait begin the office, 
 and minister the word, whereby is taught and learned how we 
 are saved. Which salvation or blessedness consisteth in this, 
 how we may obtain remission of sins, and become partakers of 
 the grace of God : not how we may become famous through 
 abundance of riches, glory, and power on earth, as the Jews 
 have hitherto understood it ; for where remission of sin is, there 
 is merit, reward, or satisfaction ; otherwise it could not be called 
 remission of sin. We are therefore to understand how God for- 
 giveth us our sins without works or merit, and saveth us by mere 
 grace and mercy, by the following verse : Through the tender 
 mercy of our God ; lohereby the day-spring from on high hath 
 visited us. {verse 78.) 
 
 Here it appeareth, that those who teach and observe laws, 
 works, and merit, strive against the mercy of God, and know- 
 ledge of salvation. For he doth not say that forgiveness of sin 
 hath come by the prayers and works of the fathers, or of any 
 of the saints, but through the tender mercy of God. This for- 
 giveness of sin which cometh to us by mercy, is without our 
 merit : for Christ the Lord, who is our Mediator, hath obtained 
 it for us. God required that satisfaction should be made for our 
 sins, and that his honour might be preserved ; here we were able 
 to do nothing; Christ alone was able to make the atonement. 
 Therefore it is said. Through the tender mercy of our God, the 
 day-spring from on high hath visited us. It is evident that it was 
 not by our merit, but through mere mercy, that Christ came and 
 offered himself as a sacrifice for our sins, that we might obtain 
 eternal salvation. He is called the day-spring from on high, 
 which signifieth his divinity ; for he proceedeth from the Father, 
 as the beams do from the sun. 
 
 To give light to them that sit in darkness and in the shadmo of 
 death, to guide our feet into the way of peace, {verse 79.) These 
 words of Luke, agreeth with those of Isaiah ; where he saith, 
 the people that ivalked in darkness, have seen a great light, &c. 
 Here he referreth to Christ, who was to be the light of the 
 world ; who, by the gospel, was to enlighten the heai'ts of those 
 that were held captive by Satan, and bring them to God ; yea, 
 and guide our feet into the way of peace. Thus ye have heard 
 how Zacharias hath set forth the gospel and kingdom of Christ, 
 with all the fruits and conditions thereof. It is a kingdom of 
 grace, and of forgiveness of sins ; also of peace, joy, quietness, 
 salvation, and goodness. God grant that we may become 
 thoroughly acquainted with this kingdom, and be made the happy 
 
 partakers thereof. Amen. 
 
 738 
 
LUTHER'S SERMONS. 189 
 
 SERMON XIV. 
 
 Philippians, Chap. IV. verses 4, 5, G, and 7. 
 
 4. Rejoice in the Lord alway : and again I say, Rejoice. 
 
 5. Let yonr moderation be known unto all men. The Lord is at hand. 
 
 6. Be careful for nothing: but in every thing by prayer and supplication, 
 with thanksgiving, let your requests be made known unto God. 
 
 7. And the peace of God,, which passeth. all understanding, shall keep 
 your hearts and minds through Christ Jesus. 
 
 This text is but short,. nevertheless it abounds with true chris- 
 tian doctrine. In the first place, we are instructed how we 
 ought to behave ourselves toward God: and in the second place, 
 how we ought to conduct ourselves toward our neighbours. 
 Rejoice in tlie Lord always. This joy is the fruit of faith ; as 
 witnessed by St., Paul, when he saith. Gal. v. " The fruit of the 
 Spirit is love, joy, peace, long-suffering,, gentleness, goodness, 
 faith, meekness, temperance," &c. It cannot be that a person 
 rejoiceth in the Lord, who hath not yet believed in him ! There- 
 fore, where there is no faith, there can be nothing but fear, trem- 
 bling, horror, and sadness, as often as they think on God, or hear 
 his name mentioned. Yea, hatred and enmity toward God 
 remaineth in such hearts; being void of faith, they find them- 
 selves defiled with sin, and therefore remain in unbelief. 
 
 The wicked are troubled, cast down, fearful, and greatly terri- 
 fied, thinking that the vengeance of God every moment hangeth 
 over them. "" Solomon saith, "The wicked flee when no man pur- 
 sueth." Again, it is said in Deut. xxviii. " The Lord shall give 
 thee a trembling heart, and thy life shall hang in doubt before 
 thee." Such a heart can have no joy in the Lord ; it always 
 feeleth that the revenging hand of God is heavy upon it. This 
 joy belongeth to the righteous ; to those that are upright in heart. 
 It is said, Psalm xxxii. "Be glad in the Lord, and rejoice, ye 
 righteous ; and shout for joy, all ye that are upright in heart." It 
 is manifest that this scripture was not written forsinners, but for 
 the righteous. Sinners must first be shown how they may be 
 delivered from sin, and obtain God's favour ; which, when they 
 have learned and obtained, it followeth that they of their own 
 accord rejoice in the Lord, being delivered from remorse of con- 
 science. 
 
 If any demand how one may be delivered from remorse of 
 conscience, and have God become merciful unto him, we will 
 answer. He who seeketh after these things, must not begin with 
 his own works, (as do the papists,) tormenting his conscience and 
 increasing the wrath of God, but let him despair of himself and 
 
 739 
 
190 LUTHER'S SERMONS. 
 
 all his works, and embrace the promises of God in Christ, having 
 faith that he shall receive whatsoever is promised in the gospel. 
 The promises of the gospel are, th^ Christ should make an atone- 
 ment for our sins, and become our high priest, mediator, and 
 advocate before God ; that we may not doubt but that our sins 
 are forgiven through his merits, and that we are reconciled to 
 God. 
 
 When such a fate possesseth the heart, and the gospel is thus 
 received, God appeareth pleasant, and altogether lovely. The 
 heart enjoys his grace and favour, and hath a strong confidence 
 in him: it is quiet, and free from the fear of his vengeance: it is 
 cheerful, and exulteth in the goodness of God, manifested through 
 Christ the Saviour. From such love proceedeth faith, joy, peace, 
 gladness, giving of thanks, praise, and a marvellous delight in 
 God our heavenly Father, who dealeth so kindly with us, and 
 poureth forth his grace in such abundance upon those who do not 
 deserve it. 
 
 This is the joy of which St. Paul speaketh, when he saith, 
 Rejoice in the Lord ahvays. He doth not tell us to rejoice in gold 
 or silver, gluttony or drunkenness, in health, knowledge, wisdom, 
 power, glory, friendship, favour, nor in good works, or whatsoever 
 is without God ; for these afford but deceitful and vain joy, which 
 cannot satisfy the heart. The joy which believers have, is putting 
 their trust in God, committing themselves to his care, and relying 
 upon him as their kind and tender Father. 
 
 Whatsoever joy is not after this sort, the Lord contemneth and 
 rejecteth. Jeremiah saith, chap. ix. " Let not the wise man glory 
 in his wisdom, neither let the mighty man glory in his might, let 
 not the rich man glory in his riches ; but let him that glorieth, 
 glory in this, that he understandeth and knovveth me." And Paul 
 saith, 2 Cor. x. " He that glorieth, let him glory in the Lord." 
 We must rejoice ahvays. Some will rejoice when all things go 
 according to their wishes ; but when adversity cometh, they 
 change joy for sadness and sorrow. But it is said in the xxxiv. 
 Psalm, " 1 will bless the Lord at all times : his praise shall con- 
 tinually be in my mouth." Who shall hurt him unto whom God 
 is merciful? surely, sin shall not harm him, neither shall death or 
 hell ; wherefore, it is said, Psalm xxiii. " Yea, though I walk 
 through the valley of the shadow of death, I will fear no evil." 
 
 And again Paul saith, Romans viii. " Who shall separate us 
 from the love of Christ? shall tribulation, or distress, or persecu- 
 tion, or famine, or nakedness, or peril, or sword ? I am persuaded, 
 that neither death, nor life, nor angels, nor principalities, nor 
 powers, nor things present, nor things to come, nor height, nor 
 depth, nor any other creature, shall be able to separate us from 
 the love of God which is in Christ Jesus our Lord." Again, I 
 say, rejoice. This repetition of the apostle confirmeth his ex- 
 
 740 
 
LUTHER'S SERMONS. 191 
 
 hortation : and truly not without cause ; for we live in the midst 
 of sin and tribulation, which move us to sadness and heaviness- 
 Wherefore, the apostle, endeavouring to comfort us, exhorteth us 
 to rejoice in the Lord always, though we sometimes fall into sin. 
 Joy in the Lord ought always to have the first place in our hearts, 
 and overcome the sorrow and sadness occasioi:ked by reason of 
 our sins. We must always think of what is written in 1 John ii. 
 " If any man sin, we have an advocate with the Father^ Jesus 
 Christ the righteous : and he is the propitiation for our sins." 
 
 The apo'stle hath already informed us how men ought to behave 
 themselves toward God ; namely, that they serve him with a 
 cheerful heart, and rejoice in him continually. He now declareth 
 in few words, how the believers ought to behave themselves 
 toward men ; saying, Let your moderation he knoum unto all men. 
 That is, be joyful toward God, always rejoicing in him ; but 
 toward men, be of a patient mind, and so conduct yourselves 
 that ye be ready to suffer all things, and yield in everything as 
 much as possible without transgressing the commands of God. 
 
 We must endeavour to please all men in that which is good ; 
 we must interpret aright the sayings of others, and accept the 
 part which is good ; that men may see that we are of those who 
 would not disagree with any man for any cause whatever; who 
 are rich with the rich, and poor with the poor; rejoicing with 
 those that rejoice, and weeping with those that weep : in short, 
 that we are all things to all men, that they may acknowledge that 
 we are grievous to none ; but agreeable, of a patient mind, and 
 obedient in all things. We must endeavour to order and apply 
 ourselves unto all, according to their capacity and ability : we 
 must be ready to permit, to take irvgood part, to obey, to give 
 place, to do, to omit, to suffer all things, for the benefit of our 
 neighbour ; even though we suffer hindrance, loss of substance, 
 name, and body, thereby. 
 
 In order to make these things more plain, we will introduce an 
 example. Paul, speaking of himself, saith, 1 Cor. ix. " Unto the 
 Jevys I became as a Jew, that I might gain the Jews ; to them 
 that are under the law, as under the law, that I might gain them 
 that are under the law ; to them that are without law, as without 
 law, (being not without law to God, but under the law to Christ,) 
 that I might gain them that are without law. To the weak, 
 became I as weak, that I might gain the weak: I am made all 
 things to all men, that I might by all means save some." We 
 here see the patient and pliant mind, rightly observing those 
 things which are here commanded. The apostle did sometimes 
 eat and drink, and do all things as a Jew ; sometimes he did eat 
 and drink with the Gentiles, and did all things as free from the 
 law ; for only faith in God, and love toward our neighbour, are 
 necessarilv required; all other things are free; and we may 
 
 741 
 
192 LUTHER'S SERMONS. 
 
 freely observe them for one man's sake, and omit them for the 
 sake of another. 
 
 It is contrary to this moderation or meekness, when one, hav- 
 mg an impatient mind, trusteth to his own knowledge, and con- 
 tendeth that one thing among the rest is absolutely necessary or 
 unnecessary, applying himself to none, but endeavouring to have 
 all others apply themselves unto him : in this he perverteth the 
 softness and meekness here taught ; yea, and the liberty of faith 
 also. We read in Matthew and Mark, that Christ suffered his 
 disciples to break the sabbath ; and he himself did also break it, 
 when the case so required : when it was otherwise, he kept it, for 
 which he gave this reason ; The Son of man is lord also of the 
 sabbath. Which is as much as to say, the sabbath is free, that 
 thou mayst break it for one man's sake and convenience, and for 
 the sake and convenience of another, thou mayst keep it. 
 
 Paul caused Timothy to be circumcised, because of the Jews ; 
 for they thought it of importance toward their salvation : again, 
 he would not have Titus circumcised, because certain Jews 
 urged it unjustly ; so that the circumcision of Titus would have 
 been a confirmation of error unto them, rather than profit. Paul, 
 therefore, would keep circumcision free; that he might some- 
 times use it, and at other times omit it, as he should perceive it 
 to be commodious and profitable to others. 
 
 Every one ought to behave himself toward all men according 
 to this doctrine, and the examples before mentioned ; not to be 
 selfish and stubborn, but to regard those things that will be 
 acceptable to his neighbour. When it doth not hinder thy faith, 
 and will profit thy neighbour to yield somewhat of thy own 
 right, if thou do it not, thou art without charity, and neglectest 
 that christian patience spoken of by St. Paul. We can scarce 
 find a better example of this subject, than the case of two 
 unfeigned friends; for as they behave themselves toward each 
 other, so ought a christian to behave himself toward every one. 
 Either of them endeavoureth to gratify the other, either giveth 
 place to the other, suffereth, doeth, and omitteth whatsoever; he 
 seeth to be for the profit and convenience of the other, and that 
 freely, without constraint. Each of them diligently applieth 
 himself to the will of the other ; neither of them compelleth the 
 other to follow his mind, and if one should use the goods of the 
 other he would not be offended, but take it in good part, and 
 instead of grudging, would rather offer him more. In short, 
 between such there is no exaction of law, no grudging, no con- 
 straint, no necessity ; but liberty, favour, and good will. 
 
 On the contrary, such as are impatient and obstinate, who take 
 nothing in good part of any man, but endeavour to make all 
 things subject to their own will, and order all things according to 
 their own judgment, such, I say, trouble the world, anH are the 
 
 742 
 
LUTHER'S SERMONS. 193 
 
 cause of all the discord, contention, wars, and evil that existeth. 
 They say that they do those things for the love of justice ; and 
 for that, they endeavour to defend what is right. Thus we see 
 verified the saying of a Heathen, that " extreme rigour is extreme 
 injury." And Solomon saith, Eccl. vii. " Be not righteous over- 
 much ; neither make thyself over-wise." For, as extreme rigour 
 is extreme injury, so too much wisdom is extreme folly : that is, 
 when wise men boast, they boast beyond measure. 
 
 It is proper that we observe a measure of our judgment, wis- 
 dom, and prudence ; but in all things we must apply ourselves to 
 the promotion of the happiness of others. Let your moderation, 
 or patient mind, he hioivn unto all men. He doth not command 
 thee to be made known unto all men, or to tell of thy moderation 
 before all men ; he doth not say, tell it forth, but, let it be knmvn ; 
 that is, endeavour to practise it toward men. So that if any are 
 disposed to speak evil of you, his mouth may be stopped by the 
 testimony of all others, who have witnessed your moderation 
 and meekness. Christ saith. Matt. v. " Let your light so shine 
 before men, that they may see your good works, and glorify 
 your Father which is in heaven." Again it is said, 1 Peter ii. 12. 
 "Having your conversation honest among the Gentiles; that, 
 whereas they speak against you as evil-doers, they may by your 
 good works, which they s^all behold, glorify God in the day of 
 visitation." 
 
 By the words, all men, it is not meant all the men in the world, 
 but rather all sorts of men: that is, we must let our moderation 
 be known toward enemies as well as friends ; as well toward 
 servants as masters, small as great, poor as rich, strangers as 
 those at home ; toward them that we know not, a^ toward those 
 with whom we are familiar. Some behave themselves in a very 
 gentle and patient manner toward strangers, but are obstinate 
 and froward toward those with whom they associate. There 
 are many who take all things in good part from the great and 
 rich, and interpret every thing in the most favourable manner; 
 but toward the poor and abject they show no gentleness or 
 meekness, neither take any thing of them in good part. 
 
 We are all ready to do for our children, parents, friends and 
 kinsmen, and favourably interpret, and willingly bear whatsoever 
 they do. How often do we even praise the manifest vices of 
 our friends, or at least wink at them ! but toward our enemies or 
 adversaries we show none of these favours; in them we can find 
 nothing that is good, nothing that is to be borne, nothing that can 
 be spoken well of, but we dispraise every thing they do. To 
 such, Paul here speaketh, saying, let your moderation (or patient 
 mind) he known to all men. He would have our moderation and 
 christian meekness to be perfect and entire toward all, whether 
 they be enemies or friends ; he would have us suffer and take in 
 25 R 743 
 
194 LUTHER'S SERMONS. 
 
 good part all things of all men, without respect to persons or 
 deserts. 
 
 Such undoubtedly will our moderation be, if it be not counter- 
 feit; even as gold remaineth gold, whether possessed by the 
 godly or ungodly. The silver that Judas received, when he 
 betrayed the Lord, was not turned into ashes, but remained the 
 same: so a patient mind that is sincere, continueth like itself, 
 whether exercised toward rich or poor, friends or foes. Our 
 nature being corrupt and deceitful, we are apt to be patient and 
 pliant toward rich men, great personages, strangers, and friends, 
 and not toward others ; wherefore it is false, vain, vile, hypo- 
 critical, and nothing but deceit and mockery before God. 
 
 In these few words, is comprehended the life which a christian 
 ought to lead toward his neighbour. For he that is of a patient 
 and meek mind, studielh to deserve well of all men; as well of 
 the body as soul, as well in deed as in word. When a mind is 
 so patient, as to bear the ofl'ences and malice of others, there is 
 love, joy, peace, long-suffering, gentleness, goodness, and what- 
 soever is the fruit of the spirit: Gal. v. But here the flesh mur- 
 mureth : it is said, if we should endeavour to take all things in 
 good part from all men, the unjust would abuse our meekness, 
 and take from us all things ; yea, they would not suffer us to 
 live : but the apostle abundantly satisfi.eth this distrust and foolish 
 cogitation ; even from this place to the end of the text : The 
 Lord is at hand. He will not therefore forsake thee, but will 
 nourish and protect thee. 
 
 It is said. Psalm Iv. " Cast thy burden upon the Lord, and he 
 shall sustain thee." And 1 Peter v. " Cast all your care upon 
 him: for he careth for you." And again, Christ saith. Matt. vi. 
 " Behold the fowls of the air : for they sow not, neither do they 
 reap, nor gather into barns; yet your heavenly Father feedeth 
 them. Are ye not much better than they ?" All which agreeth 
 with the present consolation of the apostle, and hath the same 
 meaning as the following: The Lord is at hand. 
 
 Be careful for nothing; hut in every thing by prayer and sup- 
 plication with thanksgiving let your requests he made known unto 
 God. In these words the apostle t<3acheth us to cast our care 
 upon God, and turn to him by prayer and supplication. He, who 
 will not put his trust in God, when he meets with difficulty and 
 disappointments, but will first weigh all things by his own reason, 
 and oi'der them according to his own judgment, will find himself 
 involved in many perplexities, and will lose all joy and quietness 
 * thereby. Such a person laboureth in vain, and plungeth himself 
 still deeper into trouble and misery, from which he is not able to 
 extri(fate himself. This we may learn by our own, and by the 
 experience of others. 
 
 The admonition of Paul concerning prayer is given, lest we 
 
 744 
 
LUTHER'S SERMONS. 195 
 
 should be sleepy and slothful, and not pray for the things of which 
 we stand in need. He that indulgeth himself in slothfulness, shall 
 be easily wrapped in the cares of this world. Therefore, in every 
 thing by prayer and supplication, with thanksgiving, let your 
 requests be made known unto God. When we are in trouble, we 
 must flee unto prayer, and make known our wants to God, and 
 desire him to bestow upon us those things of which we stand in 
 need. 
 
 We must here take some notice of the formation of prayer, 
 and what is the true manner of praying. The apostle mention- 
 eth four things; prayer, supplication, giving of thanks, and 
 I'equests or petitions. Prayer is the words or speech wherein 
 something is desired; as the Lord's Prayer, the Psalms, «Stc. 
 Supplication, is when the petition is urged with earnestness, as 
 when one prayeth for something that is very dear and excellent 
 to him ; as when we pray unto God by his mercy, by his Son, by 
 his promise, by his name, &c. ; as in the iollovving passages: 
 Psalm cxxxii : " Lord, remember David and all his afliictions." 
 And Paul saith, Romans xii. " I beseech you therefore, brethren, 
 by the mercies of God ;" and 2 Cor. x. " I beseech you by the 
 meekness and gentleness of Christ," &c. 
 
 A petition or request is, when we name that which is desired, 
 and for which supplication is made; as we may see'in Matt. vii. 
 " Ask, and it shall be given you ; seek, and ye shall find ; knock, 
 and it shall be opened unto you : for every one that asketh, 
 receiveth; and he that seeketh, findeth; and to him that knock- 
 eth, it shall be opened." Thanksgiving is, when the benefits of 
 God are rehearsed, whereby faith is strengthened, and stirred up 
 to look for that which is desired, with more confidence. Where- 
 fore, prayer urgeth or earnestly entreateth by supplication, but is 
 strengthened and made sweet and acceptable by thanksgiving, 
 and therefore obtaineth whatsoever it asketh. 
 
 We read that this manner of prayer was used in the church, 
 among the holy fathers of the Old Testament ; who always in 
 their prayers were wont to ask with supplication and thanksgiv- 
 ing. The same also we see in the Lord's Prayer; which begin- 
 neth with thanksgiving and with praise ; in the beginning thereof 
 we confess God to be our Father, unto whom wo have access by 
 his fatherly love, and through the merits of his Son. 
 
 Paul hath well expressed the mystery of the golden censer, 
 mentioned in the Old Testament, whereof we read many things 
 in the books of Moses. It was lawful for the priests only, to 
 burn incense ; but now, all we who believe in Christ, are priests ; 
 wherefore it is lawful for us, and for us only, to burn the incense 
 of prayers. The censor, that golden vessel, is the words which 
 we utter in prayer: surely golden and precious are those, of 
 
 745 
 
196 LUTHER'S SERMONS. 
 
 which the Lord's Prayer consisteth, the Psalms, and other pray- 
 ers used in the holy scripture. 
 
 Vessels, in scripture, frequently signify words. Wine, water, 
 burning coals, and the like, are contained in vessels ; so the mean- 
 ing of what we express, is contained in words. By the cup of 
 Babylon, is understood the doctrine of men; and by the cup 
 from which the blood of Christ is drunk, the gospel. The burn- 
 ing coals whereon the frankincense was laid, signify thanksgiv- 
 ing, and the rehearsing of benefits in prayer; which we are 
 wont to do in making supplication. That fiery coals signify 
 benefits, is manifest by referring to Romans xii. where the apostle 
 reciteth the words of Solomon ; Proverbs xxv. " If thine enemy 
 hunger, feed him ; if he thirst, give him drink : for in so doing 
 thou shalt heap coals of fire on his head." Benefits may pro- 
 perly be called coals of fire, for they inflame the heart with love, 
 which was before cold and inactive. 
 
 In the law it was prohibited to lay the frankincense upon any 
 other coals except those that were of the altar of the Lord : 
 which signifieth that we must not rehearse our own good deeds 
 in prayer, as did the pharisee, (Luke xv.) but only the benefits 
 of God bestowed upon us in Christ : he is our altar, and by him 
 we must offer : and for the benefits received by him we must 
 give thanks, and make mention of them in prayer for the increas- 
 ing of our faith. This Paul teacheth, where he saith. Col. iii. 
 "Do all things in the name of the Lord Jesus, giving thanks to 
 God and the Father by him." For God will not suffer us to 
 glory in any thing else in his sight, which he declared in a type 
 or figure. Lev. x. where we read that Nadab and Abihu, the sons 
 of Aaron, were consumed in a flame from the altar of the Lord, 
 because they burned incense, taking other fire than that of the 
 altar. 
 
 The works of Christ are acceptable to God ; we must there- 
 fore give thanks for these only, and rejoice in prayer. Incense 
 signifieth the petitions made in prayer. Paul saith, let your 
 petitions he made hnoicn unto God ; wherein he seemeth to have 
 considered and interpreted them as a sweet savour ascending 
 from the censer. As though he had said, when ye burn incense 
 sweet and acceptable unto the Lord, make your petitions known 
 unto God with supplication and thanksgiving: this incense and 
 savour being sweet and acceptable to God, ascendeth to heaven 
 like vapours of smoke, and entereth even unto the throne of God. 
 
 As burning coals give a strong savour and make it ascend 
 upward, so the memory of the benefits of God which we 
 rehearse in thanksgiving, maketh pirayer steadfast and bold, 
 which ascendeth into heaven ; but without which it fainteth, is 
 cold, and of no force. Therefore, before we can pray effectually 
 
 746 
 
LUTHER'S SERMONS. 197 
 
 with faith, our hearts must be inflamed by the memory of the 
 benefits which God hath bestowed upon us in Christ. 
 
 Perhaps some may demand how our petitions are to be made 
 known to God, seeing they are known unto him before we pray? 
 I answer ; the apostle adjoined this, that he might instruct us of 
 what sort true prayer ought to be : namely ; being assured, and 
 having confidence and trust in God. Such a prayer is not made 
 at adventure, neither passeth it away into the wind, as the prayer 
 of those who have no regard whether God hear or not, yea, 
 rather believe that he doth not hear ; which is not to pray or ask 
 of God, but to tempt and mock him. 
 
 Jf a man desire money of me, whom I certainly know to be 
 persuaded in his own mind that he shall not receive it, I should 
 not grant his request, but consider myself mocked. How much 
 more is God offended at our much crying and babbling, when 
 we do not consider whether he heareth us or not. Let us there- 
 fore learn to make known our petitions unto God ; that is, so ask 
 that we doubt not that they are known and accepted by him. If 
 we in faith believe that we shall receive whatsoever we ask, we 
 shall receive it : for as we believe, so it cometh unto us. As the 
 smoke carrieth the savour upward from the censer, so faith car- 
 rieth the petitions of the believers into the presence of God; 
 whereby we assuredly believe that our petitions will ascend to 
 God, and that we shall obtain those things that we ask. 
 
 It is said in the Psalms, " God hath heard my petition ; give 
 ear. Lord, unto my prayer," &c. Christ saith, Matt. xxi. " What- 
 soever ye shall ask in prayer, believing, ye shall receive." And 
 James saith, chap. i. " Ask in faith, nothing wavering. For he 
 that wavereth, is like a wave of the sea driven with the wind 
 and tossed. For let not that man think that he shall receive any 
 thing of the Lord." Who cannot perceive that the babbhng and 
 noise which is made through the world in monasteries, is mockery 
 and delusion? The prayers of these, if they may be called 
 prayers, are abundantly shown before men; but God doth not 
 regard them, neither doth he hear them ; for they do not believe, 
 neither are they assured that their prayers are heard by him ; 
 therefore as they believe, so do they receive. It was time, long 
 ago, that those mockeries and blasphemies should have been 
 abolished. 
 
 If we pray as we are here taught, there shall be nothing which 
 we may not obtain. We pray for many things which we do not 
 receive, but this is not marvellous, for it is evident that we do 
 not ask in faith. 
 
 And the 'peace of God, which passeth all understanding, shall 
 
 keep your hearts and minds through Christ Jesus. By the peace 
 
 of God, it is not meant that whereby God is peaceable and quiet 
 
 in himself, but that which he giveth unto us, and poureth into our 
 
 25 * 747 
 
198 LUTHER'S SERMONS. 
 
 hearts. This peace is given to us while in the world, notwith- 
 standing we suffer affliction. It passeth all understanding. It 
 must not be understood by this, that we cannot perceive it ; for 
 if we have peace with God, it must be felt in the heart and con- 
 science, otherwise we could not be preserved by it ; but it is to 
 be understood, that when tribulation cometh upon those who 
 know not God, and are unacquainted with prayer and supplica- 
 tion, who trust in their own wisdom, being void of faith, they 
 become exceedingly disquieted and troubled, not knowing the 
 peace of God. 
 
 Those who rejoice sincerely in God, knowing that he is favour- 
 able to them, and that they are at peace with him, are patient «dn 
 tribulation, and endure it valiantly, being strengthened inwardly 
 by faith. When the believer is in trouble, he committeth all 
 things to God, without seeking to know when, how, where, or by 
 whom he will give him quietness. Again ; God showeth them a 
 great favour, insomuch that he maketh their trials of great 
 advantage to them, which no one would suspect. This is that 
 peace of the cross, the peace of God, the peace of conscience, 
 yea, true christian peace, by which a man hveth quietly and 
 peaceably with all men. 
 
 This peace cannot be comprehended by reason, that a man 
 under the cross may have quietness of mind, joy of heart, and 
 peace even in the very invasion of his enemies. This is the gift 
 and work of God, which is unknown to all except those that 
 have experienced it. Paul saith, Romans xv. 13. " Now the God 
 of hope fill you with all joy and peace in believing." That which 
 he here calleth peace in believing, he calleth in our present text 
 the peace of God. 
 
 Paul would have us understand, that he who rejoiceth in the 
 Lord by faith, and is of a meek and patient mind, will be assault- 
 ed by the devil; who will raise up some cross, that he may 
 thereby drive him from his christian duty. The apostle therefore 
 would have every one to be prepared against the attacks of 
 Satan, and to place his confidence where he cannot trouble it : 
 namely, in God. We must wait patiently for the -coming of our 
 Lord, who will make an end of adversity : by this means, our 
 minds, hearts, and consciences, will be preserved and kept in 
 peace. 
 
 Patience cannot endure, where the heart is not confirmed in 
 this peace : for only those who possess it, are persuaded that God 
 is favourable to them, and that he taketh care of them. We 
 must not here understand the hearts and minds to be the will of 
 nature, but, as Paul informeth us, of Christ Jesus. These are 
 the hearts and minds produced by faith and love ; and those that 
 possess them, behave with reverence toward God, and in a 
 loving and gentle manner toward their neighbours. They believe 
 
 748 
 
LUTHER'S SERMONS, 199 
 
 in God, and love him with their whole hearts, and are always 
 ready to do whatever will be acceptable to him, and to their 
 neighbours. 
 
 Such hearts and minds as these are often beset by the devil, 
 who by the fear of death, and other troubles, endeavoureth to 
 terrify, and drive from this godliness; suggesting false hopes, 
 which are the devices and imaginations of men. Thus the mind 
 sometimes becomes seduced, and seeketh comfort in itself and 
 other creatures ; having been drawn aside from the true worship 
 of God, and wrapped in the snare of the devil. We perceive in 
 this short text, great instruction in the christian life : how we 
 must conduct ourselves toward God, and toward our neighbours. 
 We must believe God to be all things unto us, and we must be 
 all things unto our neighbours. We must be kind and merciful 
 to them, even as God hath been kind and merciful to us ; thus, 
 we must receive from God and give to them ; and continue in 
 faith and love, which is the whole sum of Christianity. 
 
 In what a godly manner Paul setteth forth the duties of a 
 christian in this text ! First, he teacheth him that he ought to be 
 glad and rejoice injhe Lord alioays : Secondly, to show himself 
 meek and gentle toward all Ms neighbours : if it be said, how can 
 I do that without loss or injury? the answer is, the Lord is at 
 hand : if there be objections still, if it be said, what shall I do if 
 men persecute me, and take away what I possess 1 he addeth, be 
 careful for nothing ; but in every thing hy prayer and supplica- 
 tion with thanksgiving let your requests be made knoivn unto God. 
 If the flesh again murmur, saying, what shall I do if I be oppres- 
 sed and set at nought ? he concludeth by saying, the peace of 
 God, which passeth all understanding, shall keep your hearts and 
 minds through Christ Jesus. 
 
 749 
 

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