As to the
justification
for your silence, of that another
time, my dear Philip.
time, my dear Philip.
Warner - World's Best Literature - v16 - Lev to Mai
He was full of cheer and humor, and these kept his
style sparkling and vivid. Tenderness, wrath, joy, sorrow, were always
commingled. Few whom he had charmed-and he drew to him the
most of men young and old-could be repelled by even the extremes
of his vehemence, amounting sometimes to arrogant brutality. Whom
he once loved he seldom forgot. Two widely divergent dispositions
were those of Luther and Melanchthon. When his dear Philip proved
too pliant, or slowly drifted to another principle of theology, the
magnanimity of the lion was not violently disturbed. Even the most
advanced spirits readily acknowledged their debt to the great Doctor.
His character had eminently heroic qualities, which he manifested
in his obedience to the pursuit of truth, in spite of halting and desert-
ing friends: in his attitude at Worms; in relieving his princes of all
responsibility for him; in his simple leaning upon the protection of
God; in his persistent residence at Wittenberg during its frequent
visitations by plagues; in his handling of king and princes,- Henry
VIII. , Duke George, and Duke Henry, -as he did ordinary mortals.
His sublime courage and independence have made him the idol of
almost the entire church, and have prevented a true analysis of his
character, and the acknowledgment of serious defects in his judgment
and conduct.
The salient power of his movement lies in the fact that his entire
conception of truth and duty was the result of inward struggle, con-
viction, and experience. The conscience thus educated was impera-
tive. Step by step he won his way to conclusions, until he attained
a rich understanding and appreciation of Jesus Christ as Son of man,
Son of God, and Savior of the world. He spoke from his own heart:
no wonder that he could appeal persuasively to the hearts of men.
Each process
at Erfurt, Wittenberg, Leipzig, Worms, Coburg - added
a new stone to the temple of his life. The entire man underwent a
revolution: body, soul, and spirit, were devoted singly and unitedly to
## p. 9323 (#343) ###########################################
LUTHER
9323
the one end. He sought to permeate all life with a higher life, of
which certain truths were the expression.
It could not but be, that there would occur contradictions of him-
self both in speech and conduct during the various stages of his
career. A deal of the earlier ideality disappears in the fierceness of
later disputes, and in the irresponsiveness of human nature. Some
features of the purer spirituality which he first inculcated are
obscured and almost obliterated, when he failed to discover any sub-
stantial sensibility in the students, ministers, lawyers, citizens, and
peasants about him. He practically vacated many points of liberty
and equality as he came to organize those who professed adhesion to
his principles.
He viewed his work as peculiarly that of a prophet. This was
indeed an idea common to reformers of every period; but with him
it was not a weak echo of the Old Testament, or an identification
with any one of the witnesses of the Apocalypse. He was a real Vox
Clamans, inspired by the Holy Spirit and by the existing conditions
of that church which he regarded as anti-Christ, by the claims of
society and by the confusions of State. Naturally this conception of
his call grew into a certain arrogance and dictatorship; for it carried
with it the feeling of finality. This accounts for his unbending hos-
tility to every opinion or interpretation that was not in accord with
what he deemed must be true. Hence the bitter violence of his let-
ters and treatises against such typical men as Zwingli and Schwenck-
feld; and his resistance to every attempt, save one, to bring upon a
single platform the various groups of Protestants. It was this lofty
spiritual egoism which made him turn from humanism as an ultimate
source of renovation. This impelled him to draw swords with Eras-
mus; this made him refuse the political expedients of the knights as
well as the peasants. Nor would he allow his own Elector, Frederic
John or John Frederic, to dictate to him the terms and bounds of
his duty; not even in cases which involved the most delicate rela-
tions, social and political. His scorn was boundless at every sugges-
tion of surrender or silence.
His influence upon literature was greater than that of any other
man of his time: for he did not seek to revive classic models after
the method of humanism in its worship of form, nor to use the dead
languages as vehicles for the best thought; but endeavored to spirit-
ualize the Renaissance itself, and to build up his vernacular into a
strong, fertile, and beautiful language. He distinctly says that he
delved into the colloquial patois, into the Saxon official speech (which
had a sort of first place), into proverbs, and into the folk literature,
to construct out of these sources, under the leadership of the Saxon,
one popular, technical, and literary tongue. He laid the basis thereby
## p. 9324 (#344) ###########################################
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LUTHER
for the splendid literature of Germany, which not even the classical
or French affectations could destroy. It is not easy to overestimate
the creative influence on literature of Luther's translation of the Bible.
Hardly less potent was his influence in baptizing music and song
with the new spirit; for he had a genuine artistic instinct, if little of
technical ability. It is no wonder, therefore, that we find him reno-
vating education in all its grades; and with such a radical conception
of its value, comprehensiveness, and method as not even Melanchthon
attained unto.
The infusion of his principles touched society and the State in
ways that he little imagined. He was a devoted patriot, and longed
to lift the German people out of their vices, and to remove the occas-
ion for that contempt with which other nationalities regarded them.
It was by very slow degrees, and in the end after all somewhat
hazily, that the thought of the German nation as greater than the
Holy Roman German Empire gained ground in his mind. It was long
before his worshipful nature could read Charles V. in his true charac-
teristics. The right of defense was denied by him until he could
look upon the Emperor as a tool of the Pope. But the upheavals of
the times produced by his single-hearted fight for gospel truth, slowly
compelled a recognition of the independence of the States, and the
claims of some kind of federation. It could not be otherwise than
that the religious liberty taught by Luther should eventuate in po-
litical freedom and constitutional law; although he himself all too
frequently forgot his own teaching, in his treatment of Sacramenta-
rians, Anabaptists, and Jews. He too, like all original minds, built
better than he knew. It has been the privilege of but few to initi-
ate such penetrative and comprehensive ideas with their correspond-
ing organizations for the regeneration of our race.
Chester D. Hartrangt.
## p. 9325 (#345) ###########################################
LUTHER
9325
TO THE CHRISTIAN NOBLES OF THE GERMAN NATION
ON THE IMPROVEMENT OF THE CHRISTIAN BODY
[Introductory address to Nikolaus von Amsdorf, Licentiate of the Holy
Scriptures, and Canon of Wittenberg. ]
FIR
IRST of all, may the grace and peace of God be with you, my
honored, reverend, and dear sir and friend.
The time for keeping silence has gone by, and the time
for speaking has come, as the Preacher says. According to our
agreement, I have arranged some compositions which have ref-
erence to the improvement of the Christian body, in order to
present them to the Christian nobles of the German nation, in
the hope that God would help his church through the laity; since
the ministry, which should rather have seen to it, has become
entirely indifferent. I send the complete essay to your Rever-
ence, for your judgment, and for your correction when you find
this necessary.
I know well that I shall not escape the censure
of overestimating myself, in that I, despised and forsaken man
that I am, dare to address such high and great people of rank
upon such important and supreme themes; as if there were
no other person in the world, save Dr. Luther, to protect the
Christian body and to give advice to people of such exalted
intelligence.
I will not attempt any defense: let who will, blame me. Per-
haps I owe my God and the world one more folly. I have now
resolved to pay it honestly, if I can, and to become court fool for
once. If I do not succeed, I have at least secured one advantage:
nobody need buy me a cap, nor shave my crown. But it is a
question, which of the two is going to fasten the bells on the
other. I must fulfill the proverb, "Whatever the world has to do,
a monk must be by, even if he has to be added as a picture. ”
Surely a fool has frequently spoken wisely, and often completely
fooled wise people; as Paul says, "If any man be wise in this
world, let him become a fool that he may be wise. "
Further, since I am not only a fool, but a sworn Doctor of
the Holy Scriptures, I am glad to have the opportunity to fulfill
my oath, just in the manner of such fools. I pray you to apolo-
gize for me among men of moderate intelligence, for I do not
know how to merit the favor and the grace of those who are
top-lofty in understanding: I have indeed often striven for this
## p. 9326 (#346) ###########################################
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LUTHER
grace and favor, but from now on I neither crave
esteem them.
God help us to seek not our own honor, but his only. Amen.
At Wittenberg, in the Convent of the Augustines, on St. John
the Baptist's eve, in the year 1520.
nor do I
ON THE LIBERTY OF THE CHRISTIAN
THA
HAT we may thoroughly comprehend what a Christian is, and
how it stands with the liberty which Christ has acquired
for and given to him, whereof St. Paul writes much, I set
down here these two conclusions:-
A Christian is a free master of all things and subject to no
one.
A Christian is a bond-servant of all things and subject to
everybody.
These two conclusions are clear. St. Paul (1 Cor. ix. 19):
"For though I was free from all men, I brought myself under
bondage to all, that I might gain the more; " further (Rom. xiii.
8): "Owe no man anything, save to love one another. " But love
is a servant, and is subject to whom it loves. Thus of Christ
(Gal. iv. 4): "God sent forth his Son, born of a woman, born
under the law. "
To understand these two opposite expressions, freedom and
bondage, we must remember that every Christian is of two
natures, spiritual and physical. As to his soul, he is called a
carnal, old, and outward man. And because of this difference he
is spoken of in the Scriptures in directly opposite terms, as I
have just mentioned with respect to freedom and bondage.
Let us contemplate the inward, spiritual man, with the view
of finding out what qualities are essential for him that he may
really be and be known as a pious, free Christian. It is clear
that no outward thing may make him either free or pious, no
matter by what name you call that externality. For his piety
and liberty, or his wickedness and bondage, are neither physical
nor outward. Of what help is it to the soul that the body is
unfettered, vigorous, and healthy? That it eats, drinks, lives, as
it will? Again, of what hurt is it to the soul, that the body is
fettered, sick, and faint? that it hungers, thirsts, and suffers in
a way that it does not like? Of all these things not one reaches
the soul, to free or enslave it, to make it pious or evil.
## p. 9327 (#347) ###########################################
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Therefore it in no wise helps the soul, whether the body be
clothed in sacred garments or not; whether it be in churches.
and holy places or not; whether it be occupied with holy things
or not. Nor can bodily prayers, fasts, pilgrimages, or the doing
of all good works, although they might be wrought in and by
the body to eternity, be of any avail for the soul. It must be
something entirely different that brings and gives piety and lib-
erty to the soul. For all the above-mentioned parts, works, and
ways may in themselves be contained in and exercised by an
evil man, a dissembler, and a hypocrite. Further, by such meth-
ods nothing else than vain double-dealings could be produced.
Again, it does not hurt the soul to have the body wearing secu-
lar garments; to eat, drink, make pilgrimages in secular places;
to neglect prayers, and leave undone all the works which the
above-mentioned hypocrites do.
The soul has nothing else in heaven nor on earth whereby it
can live, become pious, free, and Christian, than the gospel,-
God's word preached by Christ, as he himself says (John xi. 25):
"I am the resurrection and the life;" and again (John xiv. 6):
"I am the way, and the truth, and the life;" also (Matthew
iv. 4): "Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God. " Therefore we must
be assured that the soul can do without everything else save the
Word of God; and that without the Word of God nothing can
help it. If however it has the Word, it needs naught else, but
it has sufficient in the Word's food: joy, peace, light, art, right-
eousness, truth, wisdom, liberty, and all good, in overflowing
measure.
In this sense we read in the Psalter, especially in Psalm xix. ,
that the prophet cares only for God's word; and in the Script-
ures, it is held to be the worst plague and anger of God should
he take his Word away from mankind; and again, no greater
mercy than to send his Word, as is written (Ps. cvii. ): "He
sendeth his Word, and healeth them, and delivereth them from
their destructions. " And Christ came for no other purpose than
to preach God's Word. Also all apostles, bishops, priests, and
the whole ministerial order are called and installed only for the
sake of the Word, although it is otherwise at present. But do
you ask, What is the Word, which bestows such great mercy,
and how shall I use it? I answer: It is nothing else than the
teaching of Christ, as contained in the gospel, which is meant to
―――――――
## p. 9328 (#348) ###########################################
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LUTHER
be and is constituted of such a nature that you hear your God
speaking to you; that all your life and works count for nothing
before God, but that you will have to perish eternally with all
that is in you.
Believing which, as is your duty, you must despair of your-
self and confess that the saying of Hosea is true: "O Israel,
thou hast destroyed thyself; but in me is thine help. "
But in order that you may escape out and from yourself and
from your doom, he places before you his dear Son Jesus Christ;
and has said to you through his living, comforting Word, that
you should with firm faith give yourself up entirely to him, and
unhesitatingly confide in him. Thus, for that very belief's sake
will all your sins be forgiven, all corruption will be overcome,
and you will be righteous, truthful, peaceful, pious, and all com-
mandments fulfilled; yes, free from all things, as St. Paul says
(Rom. i. ): "A righteous Christian lives only by his faith;" and
(Rom. x. ): "Christ is the end and fullness of all commandments
to those who believe on him. "
REPLY AT THE DIET OF WORMS
ON THE SECOND DAY OF HIS APPEARANCE*
M
OST Serene Lord Emperor, Most Illustrious Princes, Most
Clement Lords: I now present myself obediently at the
time set yesterday evening for my appearance. By the
mercy of God, your Most Serene Majesty and your Most Illus-
trious Lordships, I pray that you will deign to listen leniently to
this my cause, which is I hope one of justice and truth. Should I
through my inexperience not accord to any one his just titles, or
should I err in any way in the matter of customs and courtly
manners, may you benignly overlook such mistakes in a man not
brought up in palaces, but in monastic seclusion. As concerns
myself, I can bear witness to this point only, that hitherto I
have taught and written in simplicity of mind, having in view
only the glory of God and the sincere instruction of Christian
believers.
-
Most Serene Emperor, and Most Illustrious Princes: As to
the two articles yesterday presented to me by your Most Serene
* Thursday, April 18th, 1521.
## p. 9329 (#349) ###########################################
LUTHER
9329
Majesty,- namely, whether I would acknowledge the books ed-
ited and published in my name as mine, and whether I wished
to persevere in their defense or to revoke them,-I have given
my ready and clear response to the first: in that I still persist,
and shall persist forever; to wit, that these books are mine, and
have been made public by me, in my name,— unless meanwhile,
haply, any matter in them has been changed, or has been mali-
ciously extracted, through the cunning or the perverse wisdom
of my enemies. For clearly, I cannot acknowledge anything as
mine, except what has been written of myself and by myself
alone, to the exclusion of any explanation which may be the work
of some one else.
To the second point, your Most Serene Majesty and your
Lordships, I will reply by asking you to turn your minds conde-
scendingly to this fact, that my books are not all of the same
kind: for there is one group in which I have handled religious
faith and conduct in a simple evangelical fashion; moreover, this
class has been composed in such a spirit that my very adversa-
ries are forced to recognize the works as useful, harmless, and
explicitly worthy of a Christian's perusal. Even the Bull, fierce
and cruel as it is, considers my books in part at least as harm-
less; although it condemns them as a whole, with an altogether
unusual severity of judgment. Consider what I would be guilty
of, were I to begin any revocation of this class of writings.
Should I not be the sole one of all mortals to censure that very
truth which is acknowledged by friend and foe equally? Should
not I alone be contending against the accordant confession of the
rest of the world?
-
There is another group of my books, which inveighs against
the papacy, and the teaching of the papists. This class is directed
against those who, by their extremely corrupt doctrine and exam-
ple, lay waste our entire Christendom, with every evil that spirit
and body can invent. For it cannot be denied, nor can any one
disguise the fact, attested as it is by the experience of all per-
sons and by the complaints of the entire civilized world, that
the consciences of believers are wretchedly entangled, vexed,
and tortured, by papal laws and human teachings. Property
and substance are devoured by an incredible tyranny, especially
in this noble German nation, and will be devoured continuously
without end, and by unworthy means. Yet Romanists, by their
own edicts, caution us against the papal laws and doctrines which
XVI-584
## p. 9330 (#350) ###########################################
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9330
are contrary to the gospel and the opinions of the fathers, and
declare that all such variants should be regarded as erroneous
and unapproved.
If therefore I should recall these books, I should do nothing
else than add to the strength of this tyranny, and should open,
not windows only, but doors to this tremendous foe of religion.
It would stalk abroad more freely than it has hitherto dared.
Yes, from the proof of such a revocation, their wholly lawless
and unrestrained kingdom of wickedness would become still more
intolerable for the already wretched people; and their rule would
be further strengthened and established, especially should it be
reported that this evil deed had been done by me in virtue of
the authority of your Most Serene Majesty, and of the whole
Roman Empire. Good God! what a covert for wickedness and
tyranny I should become.
A third series of these books consists of such as I have written
against certain private persons, whom people call distinguished;
such, namely, as have tried to preserve the Roman tyranny, and
to undermine that view of religion which I have inculcated.
Toward those individuals I confess that I have been more bitter
than befits a churchman and a monk. But then I do not set
myself up for a saint; neither am I disputing about my own.
career, but about the teaching of Christ. It would not then be
right for me to recall this class of works, because by such a with-
drawal, despotism and irreligion would again obtain sway, and
that through my protection. It would rage against the people of
Germany more violently than under any previous rule.
Nevertheless, because I am a man and not God, I cannot
shield my practices with any other defense than that with which
my Lord Jesus Christ himself vindicated his teaching. For when
he had been asked about his doctrine before Annas, and had
been smitten by the blow of a servant, he said, "If I have spoken
evil, bear witness of the evil. " If our Lord, who was always
conscious of his inability to err, yet did not decline to hear any
evidence against his doctrine even from the most contemptible
menial,- how much more ought I, who am of the dregs of the
people, and powerless in everything save sin, to desire and expect
the introduction of testimony against my teaching?
Therefore, your Most Serene Majesty, your Most Illustrious
Lordships, I beseech you by the mercy of God, that whoever
can, whether high or low, let him bring forward the proof, let
## p. 9331 (#351) ###########################################
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9331
him convince me of errors: let the Scriptures of Prophecy and
Gospels triumph, for I will be wholly ready to revoke every
error, if I can be persuasively taught; yes, I will be the first to
cast my books into the fire.
From these considerations it has become manifest that the
crisis and danger on the one hand, the zeal and the controversy
on the other, which the occasion of my teaching has excited in
the world, have been an object of anxious solicitude on my part,
and have been thoroughly weighed. It was about this commo-
tion that I was admonished so bravely and forcibly yesterday.
Under these agitations, this to me is the most joyous feature of
all, the sight of such zeal and dispute over the Word of God.
For the course of that divine Word has just such a fortuity and
consequence, in that Christ says: "I came not to send peace,
but a sword; for I am come to set a man at variance against his
father, and the daughter against her mother, and the daughter-
in-law against her mother-in-law. "
S
Moreover, we ought to reflect that since our God is wonder-
ful and terrible in his counsels, he is probably testing us by so
large an access of zeal, whether we will begin by condemning
the Word of God. If so, we shall afterwards be precipitated
into a more unendurable flood of evils. We should particularly
avoid making the reign of this youthful and noble Prince Charles,
in whom after God we place so much hope, unhappy and in-
auspicious. I could enforce this point very richly, through the
examples furnished by Scripture, in the case of Pharaoh, the
king of Babylon, and the kings of Israel, who lost most when
they were endeavoring to pacify and establish their kingdoms by
seemingly the wisest of counsels. Before they are aware, the
Lord takes the crafty in their craftiness, and overturns mount-
ains. Therefore we must fear God. I do not say this because
it is necessary for such high authorities as you to be instructed.
by my teaching or admonition, but because I must not withhold
the fealty due to my Germany. With these words I commend
myself to your Most Serene Majesty, and to your Lordships; hum-
bly begging you not to suffer me to be rendered odious without
cause, by the persecution of my adversaries. I have spoken.
[To these words the same imperial orator replied with harsh-
ness that he ought not to have made such a response, nor were
the subjects formerly condemned and defined by the councils
## p. 9332 (#352) ###########################################
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LUTHER
to be called in question; therefore he sought from him a simple
answer, and one without horns: would he revoke or not? Then
Luther said:-]
Therefore, your Most Serene Majesty and your Lordships,
since they seek a simple reply, I will give one that is without
horns or teeth, and in this fashion: I believe in neither pope nor
councils alone; for it is perfectly well established that they have
frequently erred, as well as contradicted themselves. Unless then
I shall be convinced by the testimony of the Scriptures or by
clear reason, I must be bound by those Scriptures which have
been brought forward by me; yes, my conscience has been taken
captive by these words of God. I cannot revoke anything, nor
do I wish to; since to go against one's conscience is neither safe
nor right: here I stand, I cannot do otherwise. God help me.
Amen.
A SAFE STRONGHOLD OUR GOD IS STILL
SAFE stronghold our God is still,
A trusty shield and weapon;
He'll help us clear from all the ill
That hath us now o'ertaken.
A
The ancient Prince of Hell
Hath risen with purpose fell;
Strong mail of craft and power
He weareth in this hour-
On earth is not his fellow.
By force of arms we nothing can-
Full soon were we down-ridden;
But for us fights the proper man,
Whom God himself hath bidden.
Ask ye, Who is this same ?
Christ Jesus is his name,
The Lord Zebaoth's Son -
He, and no other one,
Shall conquer in the battle.
And were this world all devils o'er,
And watching to devour us,
We lay it not to heart so sore-
Not they can overpower us.
## p. 9333 (#353) ###########################################
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9333
And let the Prince of Ill
Look grim as e'er he will,
He harms us not a whit:
For why? his doom is writ-
A word shall quickly slay him.
God's word, for all their craft and force,
One moment will not linger;
But spite of hell shall have its course
'Tis written by his finger.
And though they take our life,
Goods, honor, children, wife,
Yet is their profit small:
These things shall vanish all
The City of God remaineth.
-
LETTER TO MELANCHTHON
Translation of Thomas Carlyle.
G
RACE and peace in Christ! In Christ, I say, and not in the
world. Amen.
As to the justification for your silence, of that another
time, my dear Philip. I am heartily opposed to your great
anxiety, which, as you write, is weakening you. That it is con-
quering you completely, is due not to the importance of the
affair, but the extent of your unbelief. For this very evil was
much more serious in the days of John Huss and in the time of
many another, than in our own period. And even if it were
great, he who began and conducts it is also great; for it is not
ours. Why do you fret so always and without ceasing?
If the thing is wrong, then let us recall it; but if it is right,
why should we make Him untruthful in such great promises, who
tells us to be of good cheer and contented? Throw your care
upon the Lord, he says; the Lord is near to all sorrowful hearts
that call upon him. Would he speak thus such comfort into the
wind, or cast it down before beasts? I also often feel a horror
coming over me, but not for long. Your philosophy therefore is
plaguing you, not your theology. The same is gnawing at the
heart of your friend Joachim (Camerarius) also, as it appears to
me, and in the same way; as though either of you could accom-
plish anything with your useless anxiety. What more can the
## p. 9334 (#354) ###########################################
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9334
Devil do than throttle us? I beseech you, who are so efficient
in combat in all other things, fight against yourself; for you are
your own worst enemy, because you give Satan so many weapons
against yourself. Christ died once for sins; but for justice and
truth he will not die,- rather he lives and reigns.
If this be the case, why fear we for the truth, so long as he
reigns? But, you say, it will be struck down by God's anger.
Let us then be struck down by it, but not by ourselves. He
who became our Father will also be Father to our children.
Truly I pray diligently for you; and it pains me that you suck
anxiety into yourself like a blood-leech, and make my prayer so
powerless. Whether it is stupidity or the Holy Spirit, that my
Lord Christ knows; but truly I am not very anxious about this
matter. I have more than I would ever have thought to possess.
God can raise the dead; he can also preserve his cause, even if
it falls; when it is fallen, he can raise it up again, and when it
stands fast, he can prosper it. If we should not be capable of
effecting this end, then let it be brought about by others. For
if we do not let ourselves be raised up by his promises, who else
is there now in the world to whom they do apply? But of this
more another time, although I do nothing but carry water to the
May Christ comfort, strengthen, and teach you all through
his Spirit: Amen. Should I hear that this matter goes badly
with you and is in danger, I shall scarcely restrain myself from
flying to you, to see how terribly the Devil's teeth stand around,
as the Scriptures say.
From our desert (Coburg), June 27, 1530.
LETTER TO HIS WIFE
T
ΤΟ My dearly beloved wife Katharine Luther; for her own
hands.
God greet thee in Christ, my dearly loved Katie! I hope
if Doctor Brück receives leave of absence, as he gives me fair
hope of doing, that I can come with him to-morrow, or the day
after. Pray God that he bring me home safe and sound. I sleep
extremely well: about six or seven hours consecutively, and then
two or three hours afterward. That, as I take it, is due to the
beer.
But I am just as abstemious as at Wittenberg.
Doctor Caspar says that the caries under which our gracious
## p. 9335 (#355) ###########################################
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9335
Elector suffers has eaten no further into the foot; but such mar-
tyrdom no Dobitzsch, no prisoner on the ladder of Jack the Jail-
er's tower, endures, as his Electoral Grace has to undergo from
the surgeons.
His Electoral Grace is as sound in his entire
body as a little fish, only the devil has bitten and stung him in
the foot. Pray, pray on! I hope God will hear us, as he has
begun to do.
For Doctor Caspar believes too that God must
help here.
As Johannes [Rischmann] goes away, necessity and fairness
alike demand that I let him depart honorably from me. For you
know he has served us faithfully and diligently, and according to
his ability has truly held to the Gospel in humility, and has done
and suffered everything. Wherefore think how often we have
given presents to worthless knaves and ungrateful scholars, where
it was simply thrown away. So in this case be liberal, and let
nothing be wanting to such a pious fellow; for you know it is
money well spent, and is well pleasing to God. know well
that there is but little in the purse; but I would willingly give
him ten gulden if I had it. Less than five gulden, however, you
must not pay him, for he has no clothing. Whatever you can
bestow above that, do, I beg of you. The parish coffer might,
it is true, honor me by giving something to such a man, seeing
that I must support my servants at my own expense, for their
church's service and use; but as they will. Do not you let any-
thing be lacking, so long as we still have a mug. Think where
you have gotten it. God will give other things, that I know.
Herewith I commend you to God. Amen.
And say to the parson from Zwickau that he should be con-
tent, and make the best of his lodging. When I come I will tell
how Mühlpford and I were guests at Riedesal's house, and Mühl-
pford exhibited much wisdom to me. But I was not thirsty for
such a drink. Kiss the young Hans for me; and bid little
Johnny and Lena and Aunt Lena pray for the dear Elector and
for me.
I cannot find anything in this city to buy for the child-
ren, although it is the time of the Fair. Since I can bring
nothing special, have something on hand for me to give.
Tuesday after Reminiscere [February 27th], 1532.
## p. 9336 (#356) ###########################################
9336
LUTHER
EXTRACT FROM COMMENTARY ON PSALM CI.
"I will sing of mercy and judgment, and unto Thee, O Lord, will I sing
praises. "
HⓇ
E IMMEDIATELY at the outset gives instructions to the kings
and princes, that they should praise and thank God if they
have good order and devoted servants, at home or at
court; from these words they should learn and understand that such
things are a peculiar gift of God, and not due to their own wisdom
or capacity. This is the experience of the world. No matter how
common or unfitted one may be, he thinks if he had the rule
he would do everything excellently, nor does he take pleasure in
anything that others in authority may do; exactly as the servant
in the comedy of Terence says longingly, "Oh, I should have
been a king! " And as Absalom spoke secretly against David
his father to the people of Israel: "See, thy matters are good
and right; but there is no man deputed of the king to hear
thee. Oh that I were made judge in the land, that every man
which hath any suit or cause might come unto me, and I would
do him justice! "
These are the master wiseacres, who on account of their
superior wisdom can bridle the horse behind, and yet can really
do nothing more than judge and bully other folks; and if they
do get power into their hands, everything goes to pieces with
them, just as the proverb says: "He who watches the sport
knows best how to play. " For they imagine, if only they could get
the ball into their hands, how they would knock over twelve pins,
when there are really only nine on the square, until they learn
that there is a groove that runs alongside of the alley.
men do not praise and thank God; neither do they believe that
these are God's gifts, or that they should implore and call upon
God for such things. Instead they are presumptuous, and think
their understanding and wisdom so sure that nothing is wanting:
they wish to have the glory and renown of ruling and making
all things work beneficially for others, just as if the Good Man
(as our Lord God is called) should sit idly by, and not be present
when one desires to accomplish some beneficence. And indeed.
he does so, and looks through his fingers, and allows the children
of men audaciously to begin to build the Tower of Babel; after-
wards he comes right amongst them, scatters them, and destroys
everything, so that no one understands what the other says any
## p. 9337 (#357) ###########################################
LUTHER
9337
longer. And it serves them right, because they exclude God
from their counsel, and would be like God; they would be wise
enough in themselves, and so have the honor which belongs to
God alone. I have often, while in the cloister, seen and heard
wise and sensible people give counsel with such assurance and
brilliance that I thought it impossible for it to fail. "Ah! "
thought I, that has hands and feet,- that is certainly alive;"
and I believed it as surely as if all had really taken place, and
were stationed there before my eyes. But when one sought to
grasp it and bring it into play, then it retreated basely, and the
beautiful living counsel was even more worthless than a dream or
a shadow is; and one must say, "Well then, if that was a dream,
let the devil trust himself to such fine and beautiful counsels. "
How utterly is everything mere appearance and glitter,
wherein God does not participate!
[1534. ]
A HYMN FOR CHILDREN AT CHRISTMAS
The Child Jesus: Luke ii.
F'
ROM heaven to earth I come
To bear good news to every home;
Glad tidings of great joy I bring,
Whereof I now will say and sing:-
-
To you this night is born a child
Of Mary, chosen mother mild;
This little child, of lowly birth,
Shall be the joy of all your earth.
'Tis Christ, our God, who far on high
Hath heard your sad and bitter cry;
Himself will your salvation be,
Himself from sin will make you free.
He brings those blessings, long ago
Prepared by God for all below;
Henceforth his kingdom open stands
To you, as to the angel bands.
These are the tokens ye shall mark,
The swaddling-clothes and manger dark;
## p. 9338 (#358) ###########################################
9338
LUTHER
There shall ye find the young child laid,
By whom the heavens and earth were made.
Now let us all with gladsome cheer
Follow the shepherds, and draw near
To see this wondrous gift of God,
Who hath his only Son bestowed.
Give heed, my heart, lift up thine eyes!
Who is it in yon manger lies?
Who is this child, so young and fair?
The blessed Christ-child lieth there.
Welcome to earth, thou noble guest,
Through whom e'en wicked men are blest!
Thou com'st to share our misery:
What can we render, Lord, to thee?
Ah, Lord, who hast created all,
How hast thou made thee weak and small,
That thou must choose thy infant bed
Where ass and ox but lately fed!
Were earth a thousand times as fair,
Beset with gold and jewels rare,
She yet were far too poor to be
A narrow cradle, Lord, for thee.
For velvets soft and silken stuff
Thou hast but hay and straw so rough,
Whereon thou, King, so rich and great,
As 'twere thy heaven, art throned in state.
Thus hath it pleased thee to make plain
The truth to us poor fools and vain,
That this world's honor, wealth, and might
Are naught and worthless in thy sight.
Ah! dearest Jesus, Holy Child,
Make thee a bed, soft, undefiled,
Within my heart, that it may be
A quiet chamber kept for thee.
My heart for very joy doth leap,
My lips no more can silence keep;
I too must raise with joyful tongue
That sweetest ancient cradle song.
## p. 9339 (#359) ###########################################
LUTHER
Glory to God in highest heaven,
Who unto man his Son hath given!
While angels sing with pious mirth
A glad New Year to all the earth.
9339
1535. Translated by Catharine Winkworth.
THE VALUE AND POWER OF MUSIC
M
USIC is one of the fairest and most glorious gifts of God.
To it Satan is exceedingly hostile. Thereby many temp-
tations and evil thoughts are driven away; the devil can-
not withstand it. Music is one of the best arts: the notes give
life to the text; it expels the spirit of sadness, as one observes
in King Saul. Some of the nobles and usurers imagine that
they have saved for my Gracious Elector three thousand gulden
yearly by cutting down music. Meanwhile they spend thirty
thousand gulden in useless ways in its place. Kings, princes,
and lords must support music, for it is the duty of great poten-
tates and rulers to maintain the liberal arts and laws; and al-
though here and there, ordinary and private persons have pleasure
in and love them, still they cannot sustain them.
[When some singers were rendering several fine and admirable.
motettes of Senfl, Dr. Martin Luther admired and praised them
highly. He remarked:] Such a motette I should not be able to
compose, even if I were to devote myself wholly to the art. Nor
could Senfl, on the other hand, preach on a psalm as well as I.
The gifts of the Holy Spirit are manifold; just as in one body
the members are manifold. But nobody is content with his gifts;
he is not satisfied with what God has given him. All want to
be the entire body, not the limbs.
Music is a glorious gift of God, and next to theology. I
would not exchange my small musical talent for anything es-
teemed great. We should accustom the youth continually to this
art, for it produces fine and accomplished people.
## p. 9340 (#360) ###########################################
9340
LUTHER
LUTHER'S LETTER TO HIS LITTLE SON HANS, AGED SIX
G
RACE and peace in Christ, my dear little son. I hear with
great pleasure that you are learning your lessons so well
and praying so diligently. Continue to do so, my son, and
cease not. When I come home I will bring you a nice present
from the fair. I know a beautiful garden, where there are a
great many children in fine little coats, and they go under the
trees and gather beautiful apples and pears, cherries and plums;
they sing and run about and are as happy as they can be.
Sometimes they ride on nice little ponies, with golden bridles
and silver saddles. I asked the man whose garden it is, "What
little children are these? » And he told me, "They are little
children who love to pray and learn and are good. " When I
said, "My dear sir, I have a little boy at home; his name is little
Hans Luther: would you let him come into the garden, too, to
eat some of these nice apples and pears, and ride on these fine
little ponies, and play with these children? " The man said, "If
he loves to say his prayers and learn his lessons, and is a good
boy, he may come; Lippus [Melanchthon's son] and Jost [Jonas's
son] also; and when they are all together, they can play upon
the fife and drum and lute and all kinds of instruments, and skip
about and play with little crossbows. " He then showed me a
beautiful mossy place in the middle of the garden for them to
skip about in, with a great many golden fifes and drums and sil-
ver crossbows. The children had not yet had their dinner, and
I could not wait to see them play, but I said to the man: “My
dear sir, I will go away and write all about it to my little son
John, and tell him to be fond of saying his prayers, and learn
well and be good, so that he may come into this garden; but he
has a grand-aunt named Lehne, whom he must bring along with
him. " The man said, "Very well: go write to him. "
Now, my dear little son, love your lessons and your prayers,
and tell Philip and Jodocus to do so too, that you may all come
to the garden. May God bless you. Give Aunt Lehne my love,
and kiss her for me. Your dear father, Martinus Luther. In
the year 1530.
[Coburg, June 19th. ]
## p. 9341 (#361) ###########################################
LUTHER
9341
LUTHER'S TABLE-TALK
DR.
R. LUTHER'S wife complaining to him of the indocility and
untrustworthiness of servants, he said: "A faithful and
good servant is a real Godsend, but truly, 'tis a 'rare bird
in the land. ' We find every one complaining of the idleness
and profligacy of this class of people: we must govern them
Turkish fashion,- so much work, so much victuals, -as Pharaoh
dealt with the Israelites in Egypt. "
-
-
"BEFORE I translated the New Testament out of the Greek,
all longed after it; when it was done, their longing lasted scarce.
four weeks. Then they desired the Books of Moses; when I had
translated these, they had enough thereof in a short time. After
that, they would have the Psalms; of these they were soon weary,
and desired other books. So will it be with the Book of Eccle-
siasticus, which they now long for, and about which I have taken
great pains. All is acceptable until our giddy brains be satisfied;
afterwards we let things lie, and seek after new. "
AUGUST 25th, 1538, the conversation fell upon witches who
spoil milk, eggs, and butter in farm-yards. Dr. Luther said:-
"I should have no compassion on these witches; I would burn
all of them. We read in the old law that the priests threw the
first stone at such malefactors. 'Tis said this stolen butter turns
rancid and falls to the ground when any one goes to eat it. He
who attempts to counteract and chastise these witches is himself
corporeally plagued and tormented by their master the Devil.
Sundry schoolmasters and ministers have often experienced this.
Our ordinary sins offend and anger God. What then must be
his wrath against witchcraft, which we may justly designate high
treason against divine majesty, a revolt against the infinite
power of God? The jurisconsults who have so learnedly and per-
tinently treated of rebellion affirm that the subject who rebels
against his sovereign is worthy of death. Does not witchcraft,
then, merit death, being a revolt of the creature against the
Creator, a denial to God of the authority it accords to the
demon ? »
-
DR. LUTHER discussed at length concerning witchcraft and
charms. He said that his mother had had to undergo infinite
## p. 9342 (#362) ###########################################
9342
LUTHER
annoyance from one of her neighbors, who was a witch, and
whom she was fain to conciliate with all sorts of attentions; for
this witch could throw a charm upon children which made them
cry themselves to death. A pastor having punished her for some
knavery, she cast a spell upon him by means of some earth upon
which he had walked, and which she bewitched. The poor man
hereupon fell sick of a malady which no remedy could remove,
and shortly after died.
IT WAS asked: Can good Christians and God-fearing people
also undergo witchcraft? Luther replied, "Yes, for our bodies are
always exposed to the attacks of Satan. The maladies I suffer
are not natural, but devil's spells. "
"WHEN I was young, some one told me this story: Satan
had in vain set all his craft and subtlety at work to separate a
married pair that lived together in perfect harmony and love.
At last, having concealed a razor under each of their pillows,
he visited the husband, disguised as an old woman, and told
him that his wife had formed the project of killing him; he next
told the same thing to the wife. The husband, finding the razor
under his wife's pillow, became furious with anger at her sup-
posed wickedness, and cut her throat. So powerful is Satan in
his malice. "
DR. LUTHER said he had heard from the Elector of Saxony,
John Frederic, that a powerful family in Germany was de-
scended from the Devil,- the founder having been born of a suc-
cubus. He added this story:-"A gentleman had a young and
beautiful wife, who, dying, was buried. Shortly afterwards, this
gentleman and one of his servants sleeping in the same chamber,
the wife who was dead came at night, bent over the bed of the
gentleman as though she were conversing with him, and after a
while went away again. The servant, having twice observed this
circumstance, asked his master whether he knew that every night
a woman clothed in white stood by his bedside. The master
replied that he had slept soundly, and had observed nothing of
the sort. The next night he took care to remain awake. The
woman came, and he asked her who she was and what she
wanted. She answered that she was his wife. He returned,
'My wife is dead and buried. ' She answered, she had died by
## p. 9343 (#363) ###########################################
LUTHER
9343
reason of his sins; but that if he would receive her again, she
would return to him in life. He said if it were possible, he
should be well content. She told him he must undertake not
to swear, as he was wont to do; for that if he ever did so, she
should once more die, and permanently quit him. He promised
this; and the dead woman, returning to seeming life, dwelt with
him, ate, drank, and slept with him, and had children by him.
One day that he had guests, his wife went to fetch some cakes
from an adjoining apartment, and remained a long time absent.
The gentleman grew impatient, and broke out into his old oaths.
The wife not returning, the gentleman with his friends went
to seek her, but she had disappeared; only the clothes she had
worn lay on the floor. She was never again seen.
style sparkling and vivid. Tenderness, wrath, joy, sorrow, were always
commingled. Few whom he had charmed-and he drew to him the
most of men young and old-could be repelled by even the extremes
of his vehemence, amounting sometimes to arrogant brutality. Whom
he once loved he seldom forgot. Two widely divergent dispositions
were those of Luther and Melanchthon. When his dear Philip proved
too pliant, or slowly drifted to another principle of theology, the
magnanimity of the lion was not violently disturbed. Even the most
advanced spirits readily acknowledged their debt to the great Doctor.
His character had eminently heroic qualities, which he manifested
in his obedience to the pursuit of truth, in spite of halting and desert-
ing friends: in his attitude at Worms; in relieving his princes of all
responsibility for him; in his simple leaning upon the protection of
God; in his persistent residence at Wittenberg during its frequent
visitations by plagues; in his handling of king and princes,- Henry
VIII. , Duke George, and Duke Henry, -as he did ordinary mortals.
His sublime courage and independence have made him the idol of
almost the entire church, and have prevented a true analysis of his
character, and the acknowledgment of serious defects in his judgment
and conduct.
The salient power of his movement lies in the fact that his entire
conception of truth and duty was the result of inward struggle, con-
viction, and experience. The conscience thus educated was impera-
tive. Step by step he won his way to conclusions, until he attained
a rich understanding and appreciation of Jesus Christ as Son of man,
Son of God, and Savior of the world. He spoke from his own heart:
no wonder that he could appeal persuasively to the hearts of men.
Each process
at Erfurt, Wittenberg, Leipzig, Worms, Coburg - added
a new stone to the temple of his life. The entire man underwent a
revolution: body, soul, and spirit, were devoted singly and unitedly to
## p. 9323 (#343) ###########################################
LUTHER
9323
the one end. He sought to permeate all life with a higher life, of
which certain truths were the expression.
It could not but be, that there would occur contradictions of him-
self both in speech and conduct during the various stages of his
career. A deal of the earlier ideality disappears in the fierceness of
later disputes, and in the irresponsiveness of human nature. Some
features of the purer spirituality which he first inculcated are
obscured and almost obliterated, when he failed to discover any sub-
stantial sensibility in the students, ministers, lawyers, citizens, and
peasants about him. He practically vacated many points of liberty
and equality as he came to organize those who professed adhesion to
his principles.
He viewed his work as peculiarly that of a prophet. This was
indeed an idea common to reformers of every period; but with him
it was not a weak echo of the Old Testament, or an identification
with any one of the witnesses of the Apocalypse. He was a real Vox
Clamans, inspired by the Holy Spirit and by the existing conditions
of that church which he regarded as anti-Christ, by the claims of
society and by the confusions of State. Naturally this conception of
his call grew into a certain arrogance and dictatorship; for it carried
with it the feeling of finality. This accounts for his unbending hos-
tility to every opinion or interpretation that was not in accord with
what he deemed must be true. Hence the bitter violence of his let-
ters and treatises against such typical men as Zwingli and Schwenck-
feld; and his resistance to every attempt, save one, to bring upon a
single platform the various groups of Protestants. It was this lofty
spiritual egoism which made him turn from humanism as an ultimate
source of renovation. This impelled him to draw swords with Eras-
mus; this made him refuse the political expedients of the knights as
well as the peasants. Nor would he allow his own Elector, Frederic
John or John Frederic, to dictate to him the terms and bounds of
his duty; not even in cases which involved the most delicate rela-
tions, social and political. His scorn was boundless at every sugges-
tion of surrender or silence.
His influence upon literature was greater than that of any other
man of his time: for he did not seek to revive classic models after
the method of humanism in its worship of form, nor to use the dead
languages as vehicles for the best thought; but endeavored to spirit-
ualize the Renaissance itself, and to build up his vernacular into a
strong, fertile, and beautiful language. He distinctly says that he
delved into the colloquial patois, into the Saxon official speech (which
had a sort of first place), into proverbs, and into the folk literature,
to construct out of these sources, under the leadership of the Saxon,
one popular, technical, and literary tongue. He laid the basis thereby
## p. 9324 (#344) ###########################################
9324
LUTHER
for the splendid literature of Germany, which not even the classical
or French affectations could destroy. It is not easy to overestimate
the creative influence on literature of Luther's translation of the Bible.
Hardly less potent was his influence in baptizing music and song
with the new spirit; for he had a genuine artistic instinct, if little of
technical ability. It is no wonder, therefore, that we find him reno-
vating education in all its grades; and with such a radical conception
of its value, comprehensiveness, and method as not even Melanchthon
attained unto.
The infusion of his principles touched society and the State in
ways that he little imagined. He was a devoted patriot, and longed
to lift the German people out of their vices, and to remove the occas-
ion for that contempt with which other nationalities regarded them.
It was by very slow degrees, and in the end after all somewhat
hazily, that the thought of the German nation as greater than the
Holy Roman German Empire gained ground in his mind. It was long
before his worshipful nature could read Charles V. in his true charac-
teristics. The right of defense was denied by him until he could
look upon the Emperor as a tool of the Pope. But the upheavals of
the times produced by his single-hearted fight for gospel truth, slowly
compelled a recognition of the independence of the States, and the
claims of some kind of federation. It could not be otherwise than
that the religious liberty taught by Luther should eventuate in po-
litical freedom and constitutional law; although he himself all too
frequently forgot his own teaching, in his treatment of Sacramenta-
rians, Anabaptists, and Jews. He too, like all original minds, built
better than he knew. It has been the privilege of but few to initi-
ate such penetrative and comprehensive ideas with their correspond-
ing organizations for the regeneration of our race.
Chester D. Hartrangt.
## p. 9325 (#345) ###########################################
LUTHER
9325
TO THE CHRISTIAN NOBLES OF THE GERMAN NATION
ON THE IMPROVEMENT OF THE CHRISTIAN BODY
[Introductory address to Nikolaus von Amsdorf, Licentiate of the Holy
Scriptures, and Canon of Wittenberg. ]
FIR
IRST of all, may the grace and peace of God be with you, my
honored, reverend, and dear sir and friend.
The time for keeping silence has gone by, and the time
for speaking has come, as the Preacher says. According to our
agreement, I have arranged some compositions which have ref-
erence to the improvement of the Christian body, in order to
present them to the Christian nobles of the German nation, in
the hope that God would help his church through the laity; since
the ministry, which should rather have seen to it, has become
entirely indifferent. I send the complete essay to your Rever-
ence, for your judgment, and for your correction when you find
this necessary.
I know well that I shall not escape the censure
of overestimating myself, in that I, despised and forsaken man
that I am, dare to address such high and great people of rank
upon such important and supreme themes; as if there were
no other person in the world, save Dr. Luther, to protect the
Christian body and to give advice to people of such exalted
intelligence.
I will not attempt any defense: let who will, blame me. Per-
haps I owe my God and the world one more folly. I have now
resolved to pay it honestly, if I can, and to become court fool for
once. If I do not succeed, I have at least secured one advantage:
nobody need buy me a cap, nor shave my crown. But it is a
question, which of the two is going to fasten the bells on the
other. I must fulfill the proverb, "Whatever the world has to do,
a monk must be by, even if he has to be added as a picture. ”
Surely a fool has frequently spoken wisely, and often completely
fooled wise people; as Paul says, "If any man be wise in this
world, let him become a fool that he may be wise. "
Further, since I am not only a fool, but a sworn Doctor of
the Holy Scriptures, I am glad to have the opportunity to fulfill
my oath, just in the manner of such fools. I pray you to apolo-
gize for me among men of moderate intelligence, for I do not
know how to merit the favor and the grace of those who are
top-lofty in understanding: I have indeed often striven for this
## p. 9326 (#346) ###########################################
9326
LUTHER
grace and favor, but from now on I neither crave
esteem them.
God help us to seek not our own honor, but his only. Amen.
At Wittenberg, in the Convent of the Augustines, on St. John
the Baptist's eve, in the year 1520.
nor do I
ON THE LIBERTY OF THE CHRISTIAN
THA
HAT we may thoroughly comprehend what a Christian is, and
how it stands with the liberty which Christ has acquired
for and given to him, whereof St. Paul writes much, I set
down here these two conclusions:-
A Christian is a free master of all things and subject to no
one.
A Christian is a bond-servant of all things and subject to
everybody.
These two conclusions are clear. St. Paul (1 Cor. ix. 19):
"For though I was free from all men, I brought myself under
bondage to all, that I might gain the more; " further (Rom. xiii.
8): "Owe no man anything, save to love one another. " But love
is a servant, and is subject to whom it loves. Thus of Christ
(Gal. iv. 4): "God sent forth his Son, born of a woman, born
under the law. "
To understand these two opposite expressions, freedom and
bondage, we must remember that every Christian is of two
natures, spiritual and physical. As to his soul, he is called a
carnal, old, and outward man. And because of this difference he
is spoken of in the Scriptures in directly opposite terms, as I
have just mentioned with respect to freedom and bondage.
Let us contemplate the inward, spiritual man, with the view
of finding out what qualities are essential for him that he may
really be and be known as a pious, free Christian. It is clear
that no outward thing may make him either free or pious, no
matter by what name you call that externality. For his piety
and liberty, or his wickedness and bondage, are neither physical
nor outward. Of what help is it to the soul that the body is
unfettered, vigorous, and healthy? That it eats, drinks, lives, as
it will? Again, of what hurt is it to the soul, that the body is
fettered, sick, and faint? that it hungers, thirsts, and suffers in
a way that it does not like? Of all these things not one reaches
the soul, to free or enslave it, to make it pious or evil.
## p. 9327 (#347) ###########################################
LUTHER
9327
Therefore it in no wise helps the soul, whether the body be
clothed in sacred garments or not; whether it be in churches.
and holy places or not; whether it be occupied with holy things
or not. Nor can bodily prayers, fasts, pilgrimages, or the doing
of all good works, although they might be wrought in and by
the body to eternity, be of any avail for the soul. It must be
something entirely different that brings and gives piety and lib-
erty to the soul. For all the above-mentioned parts, works, and
ways may in themselves be contained in and exercised by an
evil man, a dissembler, and a hypocrite. Further, by such meth-
ods nothing else than vain double-dealings could be produced.
Again, it does not hurt the soul to have the body wearing secu-
lar garments; to eat, drink, make pilgrimages in secular places;
to neglect prayers, and leave undone all the works which the
above-mentioned hypocrites do.
The soul has nothing else in heaven nor on earth whereby it
can live, become pious, free, and Christian, than the gospel,-
God's word preached by Christ, as he himself says (John xi. 25):
"I am the resurrection and the life;" and again (John xiv. 6):
"I am the way, and the truth, and the life;" also (Matthew
iv. 4): "Man shall not live by bread alone, but by every word
that proceedeth out of the mouth of God. " Therefore we must
be assured that the soul can do without everything else save the
Word of God; and that without the Word of God nothing can
help it. If however it has the Word, it needs naught else, but
it has sufficient in the Word's food: joy, peace, light, art, right-
eousness, truth, wisdom, liberty, and all good, in overflowing
measure.
In this sense we read in the Psalter, especially in Psalm xix. ,
that the prophet cares only for God's word; and in the Script-
ures, it is held to be the worst plague and anger of God should
he take his Word away from mankind; and again, no greater
mercy than to send his Word, as is written (Ps. cvii. ): "He
sendeth his Word, and healeth them, and delivereth them from
their destructions. " And Christ came for no other purpose than
to preach God's Word. Also all apostles, bishops, priests, and
the whole ministerial order are called and installed only for the
sake of the Word, although it is otherwise at present. But do
you ask, What is the Word, which bestows such great mercy,
and how shall I use it? I answer: It is nothing else than the
teaching of Christ, as contained in the gospel, which is meant to
―――――――
## p. 9328 (#348) ###########################################
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LUTHER
be and is constituted of such a nature that you hear your God
speaking to you; that all your life and works count for nothing
before God, but that you will have to perish eternally with all
that is in you.
Believing which, as is your duty, you must despair of your-
self and confess that the saying of Hosea is true: "O Israel,
thou hast destroyed thyself; but in me is thine help. "
But in order that you may escape out and from yourself and
from your doom, he places before you his dear Son Jesus Christ;
and has said to you through his living, comforting Word, that
you should with firm faith give yourself up entirely to him, and
unhesitatingly confide in him. Thus, for that very belief's sake
will all your sins be forgiven, all corruption will be overcome,
and you will be righteous, truthful, peaceful, pious, and all com-
mandments fulfilled; yes, free from all things, as St. Paul says
(Rom. i. ): "A righteous Christian lives only by his faith;" and
(Rom. x. ): "Christ is the end and fullness of all commandments
to those who believe on him. "
REPLY AT THE DIET OF WORMS
ON THE SECOND DAY OF HIS APPEARANCE*
M
OST Serene Lord Emperor, Most Illustrious Princes, Most
Clement Lords: I now present myself obediently at the
time set yesterday evening for my appearance. By the
mercy of God, your Most Serene Majesty and your Most Illus-
trious Lordships, I pray that you will deign to listen leniently to
this my cause, which is I hope one of justice and truth. Should I
through my inexperience not accord to any one his just titles, or
should I err in any way in the matter of customs and courtly
manners, may you benignly overlook such mistakes in a man not
brought up in palaces, but in monastic seclusion. As concerns
myself, I can bear witness to this point only, that hitherto I
have taught and written in simplicity of mind, having in view
only the glory of God and the sincere instruction of Christian
believers.
-
Most Serene Emperor, and Most Illustrious Princes: As to
the two articles yesterday presented to me by your Most Serene
* Thursday, April 18th, 1521.
## p. 9329 (#349) ###########################################
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9329
Majesty,- namely, whether I would acknowledge the books ed-
ited and published in my name as mine, and whether I wished
to persevere in their defense or to revoke them,-I have given
my ready and clear response to the first: in that I still persist,
and shall persist forever; to wit, that these books are mine, and
have been made public by me, in my name,— unless meanwhile,
haply, any matter in them has been changed, or has been mali-
ciously extracted, through the cunning or the perverse wisdom
of my enemies. For clearly, I cannot acknowledge anything as
mine, except what has been written of myself and by myself
alone, to the exclusion of any explanation which may be the work
of some one else.
To the second point, your Most Serene Majesty and your
Lordships, I will reply by asking you to turn your minds conde-
scendingly to this fact, that my books are not all of the same
kind: for there is one group in which I have handled religious
faith and conduct in a simple evangelical fashion; moreover, this
class has been composed in such a spirit that my very adversa-
ries are forced to recognize the works as useful, harmless, and
explicitly worthy of a Christian's perusal. Even the Bull, fierce
and cruel as it is, considers my books in part at least as harm-
less; although it condemns them as a whole, with an altogether
unusual severity of judgment. Consider what I would be guilty
of, were I to begin any revocation of this class of writings.
Should I not be the sole one of all mortals to censure that very
truth which is acknowledged by friend and foe equally? Should
not I alone be contending against the accordant confession of the
rest of the world?
-
There is another group of my books, which inveighs against
the papacy, and the teaching of the papists. This class is directed
against those who, by their extremely corrupt doctrine and exam-
ple, lay waste our entire Christendom, with every evil that spirit
and body can invent. For it cannot be denied, nor can any one
disguise the fact, attested as it is by the experience of all per-
sons and by the complaints of the entire civilized world, that
the consciences of believers are wretchedly entangled, vexed,
and tortured, by papal laws and human teachings. Property
and substance are devoured by an incredible tyranny, especially
in this noble German nation, and will be devoured continuously
without end, and by unworthy means. Yet Romanists, by their
own edicts, caution us against the papal laws and doctrines which
XVI-584
## p. 9330 (#350) ###########################################
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9330
are contrary to the gospel and the opinions of the fathers, and
declare that all such variants should be regarded as erroneous
and unapproved.
If therefore I should recall these books, I should do nothing
else than add to the strength of this tyranny, and should open,
not windows only, but doors to this tremendous foe of religion.
It would stalk abroad more freely than it has hitherto dared.
Yes, from the proof of such a revocation, their wholly lawless
and unrestrained kingdom of wickedness would become still more
intolerable for the already wretched people; and their rule would
be further strengthened and established, especially should it be
reported that this evil deed had been done by me in virtue of
the authority of your Most Serene Majesty, and of the whole
Roman Empire. Good God! what a covert for wickedness and
tyranny I should become.
A third series of these books consists of such as I have written
against certain private persons, whom people call distinguished;
such, namely, as have tried to preserve the Roman tyranny, and
to undermine that view of religion which I have inculcated.
Toward those individuals I confess that I have been more bitter
than befits a churchman and a monk. But then I do not set
myself up for a saint; neither am I disputing about my own.
career, but about the teaching of Christ. It would not then be
right for me to recall this class of works, because by such a with-
drawal, despotism and irreligion would again obtain sway, and
that through my protection. It would rage against the people of
Germany more violently than under any previous rule.
Nevertheless, because I am a man and not God, I cannot
shield my practices with any other defense than that with which
my Lord Jesus Christ himself vindicated his teaching. For when
he had been asked about his doctrine before Annas, and had
been smitten by the blow of a servant, he said, "If I have spoken
evil, bear witness of the evil. " If our Lord, who was always
conscious of his inability to err, yet did not decline to hear any
evidence against his doctrine even from the most contemptible
menial,- how much more ought I, who am of the dregs of the
people, and powerless in everything save sin, to desire and expect
the introduction of testimony against my teaching?
Therefore, your Most Serene Majesty, your Most Illustrious
Lordships, I beseech you by the mercy of God, that whoever
can, whether high or low, let him bring forward the proof, let
## p. 9331 (#351) ###########################################
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9331
him convince me of errors: let the Scriptures of Prophecy and
Gospels triumph, for I will be wholly ready to revoke every
error, if I can be persuasively taught; yes, I will be the first to
cast my books into the fire.
From these considerations it has become manifest that the
crisis and danger on the one hand, the zeal and the controversy
on the other, which the occasion of my teaching has excited in
the world, have been an object of anxious solicitude on my part,
and have been thoroughly weighed. It was about this commo-
tion that I was admonished so bravely and forcibly yesterday.
Under these agitations, this to me is the most joyous feature of
all, the sight of such zeal and dispute over the Word of God.
For the course of that divine Word has just such a fortuity and
consequence, in that Christ says: "I came not to send peace,
but a sword; for I am come to set a man at variance against his
father, and the daughter against her mother, and the daughter-
in-law against her mother-in-law. "
S
Moreover, we ought to reflect that since our God is wonder-
ful and terrible in his counsels, he is probably testing us by so
large an access of zeal, whether we will begin by condemning
the Word of God. If so, we shall afterwards be precipitated
into a more unendurable flood of evils. We should particularly
avoid making the reign of this youthful and noble Prince Charles,
in whom after God we place so much hope, unhappy and in-
auspicious. I could enforce this point very richly, through the
examples furnished by Scripture, in the case of Pharaoh, the
king of Babylon, and the kings of Israel, who lost most when
they were endeavoring to pacify and establish their kingdoms by
seemingly the wisest of counsels. Before they are aware, the
Lord takes the crafty in their craftiness, and overturns mount-
ains. Therefore we must fear God. I do not say this because
it is necessary for such high authorities as you to be instructed.
by my teaching or admonition, but because I must not withhold
the fealty due to my Germany. With these words I commend
myself to your Most Serene Majesty, and to your Lordships; hum-
bly begging you not to suffer me to be rendered odious without
cause, by the persecution of my adversaries. I have spoken.
[To these words the same imperial orator replied with harsh-
ness that he ought not to have made such a response, nor were
the subjects formerly condemned and defined by the councils
## p. 9332 (#352) ###########################################
9332
LUTHER
to be called in question; therefore he sought from him a simple
answer, and one without horns: would he revoke or not? Then
Luther said:-]
Therefore, your Most Serene Majesty and your Lordships,
since they seek a simple reply, I will give one that is without
horns or teeth, and in this fashion: I believe in neither pope nor
councils alone; for it is perfectly well established that they have
frequently erred, as well as contradicted themselves. Unless then
I shall be convinced by the testimony of the Scriptures or by
clear reason, I must be bound by those Scriptures which have
been brought forward by me; yes, my conscience has been taken
captive by these words of God. I cannot revoke anything, nor
do I wish to; since to go against one's conscience is neither safe
nor right: here I stand, I cannot do otherwise. God help me.
Amen.
A SAFE STRONGHOLD OUR GOD IS STILL
SAFE stronghold our God is still,
A trusty shield and weapon;
He'll help us clear from all the ill
That hath us now o'ertaken.
A
The ancient Prince of Hell
Hath risen with purpose fell;
Strong mail of craft and power
He weareth in this hour-
On earth is not his fellow.
By force of arms we nothing can-
Full soon were we down-ridden;
But for us fights the proper man,
Whom God himself hath bidden.
Ask ye, Who is this same ?
Christ Jesus is his name,
The Lord Zebaoth's Son -
He, and no other one,
Shall conquer in the battle.
And were this world all devils o'er,
And watching to devour us,
We lay it not to heart so sore-
Not they can overpower us.
## p. 9333 (#353) ###########################################
LUTHER
9333
And let the Prince of Ill
Look grim as e'er he will,
He harms us not a whit:
For why? his doom is writ-
A word shall quickly slay him.
God's word, for all their craft and force,
One moment will not linger;
But spite of hell shall have its course
'Tis written by his finger.
And though they take our life,
Goods, honor, children, wife,
Yet is their profit small:
These things shall vanish all
The City of God remaineth.
-
LETTER TO MELANCHTHON
Translation of Thomas Carlyle.
G
RACE and peace in Christ! In Christ, I say, and not in the
world. Amen.
As to the justification for your silence, of that another
time, my dear Philip. I am heartily opposed to your great
anxiety, which, as you write, is weakening you. That it is con-
quering you completely, is due not to the importance of the
affair, but the extent of your unbelief. For this very evil was
much more serious in the days of John Huss and in the time of
many another, than in our own period. And even if it were
great, he who began and conducts it is also great; for it is not
ours. Why do you fret so always and without ceasing?
If the thing is wrong, then let us recall it; but if it is right,
why should we make Him untruthful in such great promises, who
tells us to be of good cheer and contented? Throw your care
upon the Lord, he says; the Lord is near to all sorrowful hearts
that call upon him. Would he speak thus such comfort into the
wind, or cast it down before beasts? I also often feel a horror
coming over me, but not for long. Your philosophy therefore is
plaguing you, not your theology. The same is gnawing at the
heart of your friend Joachim (Camerarius) also, as it appears to
me, and in the same way; as though either of you could accom-
plish anything with your useless anxiety. What more can the
## p. 9334 (#354) ###########################################
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9334
Devil do than throttle us? I beseech you, who are so efficient
in combat in all other things, fight against yourself; for you are
your own worst enemy, because you give Satan so many weapons
against yourself. Christ died once for sins; but for justice and
truth he will not die,- rather he lives and reigns.
If this be the case, why fear we for the truth, so long as he
reigns? But, you say, it will be struck down by God's anger.
Let us then be struck down by it, but not by ourselves. He
who became our Father will also be Father to our children.
Truly I pray diligently for you; and it pains me that you suck
anxiety into yourself like a blood-leech, and make my prayer so
powerless. Whether it is stupidity or the Holy Spirit, that my
Lord Christ knows; but truly I am not very anxious about this
matter. I have more than I would ever have thought to possess.
God can raise the dead; he can also preserve his cause, even if
it falls; when it is fallen, he can raise it up again, and when it
stands fast, he can prosper it. If we should not be capable of
effecting this end, then let it be brought about by others. For
if we do not let ourselves be raised up by his promises, who else
is there now in the world to whom they do apply? But of this
more another time, although I do nothing but carry water to the
May Christ comfort, strengthen, and teach you all through
his Spirit: Amen. Should I hear that this matter goes badly
with you and is in danger, I shall scarcely restrain myself from
flying to you, to see how terribly the Devil's teeth stand around,
as the Scriptures say.
From our desert (Coburg), June 27, 1530.
LETTER TO HIS WIFE
T
ΤΟ My dearly beloved wife Katharine Luther; for her own
hands.
God greet thee in Christ, my dearly loved Katie! I hope
if Doctor Brück receives leave of absence, as he gives me fair
hope of doing, that I can come with him to-morrow, or the day
after. Pray God that he bring me home safe and sound. I sleep
extremely well: about six or seven hours consecutively, and then
two or three hours afterward. That, as I take it, is due to the
beer.
But I am just as abstemious as at Wittenberg.
Doctor Caspar says that the caries under which our gracious
## p. 9335 (#355) ###########################################
LUTHER
9335
Elector suffers has eaten no further into the foot; but such mar-
tyrdom no Dobitzsch, no prisoner on the ladder of Jack the Jail-
er's tower, endures, as his Electoral Grace has to undergo from
the surgeons.
His Electoral Grace is as sound in his entire
body as a little fish, only the devil has bitten and stung him in
the foot. Pray, pray on! I hope God will hear us, as he has
begun to do.
For Doctor Caspar believes too that God must
help here.
As Johannes [Rischmann] goes away, necessity and fairness
alike demand that I let him depart honorably from me. For you
know he has served us faithfully and diligently, and according to
his ability has truly held to the Gospel in humility, and has done
and suffered everything. Wherefore think how often we have
given presents to worthless knaves and ungrateful scholars, where
it was simply thrown away. So in this case be liberal, and let
nothing be wanting to such a pious fellow; for you know it is
money well spent, and is well pleasing to God. know well
that there is but little in the purse; but I would willingly give
him ten gulden if I had it. Less than five gulden, however, you
must not pay him, for he has no clothing. Whatever you can
bestow above that, do, I beg of you. The parish coffer might,
it is true, honor me by giving something to such a man, seeing
that I must support my servants at my own expense, for their
church's service and use; but as they will. Do not you let any-
thing be lacking, so long as we still have a mug. Think where
you have gotten it. God will give other things, that I know.
Herewith I commend you to God. Amen.
And say to the parson from Zwickau that he should be con-
tent, and make the best of his lodging. When I come I will tell
how Mühlpford and I were guests at Riedesal's house, and Mühl-
pford exhibited much wisdom to me. But I was not thirsty for
such a drink. Kiss the young Hans for me; and bid little
Johnny and Lena and Aunt Lena pray for the dear Elector and
for me.
I cannot find anything in this city to buy for the child-
ren, although it is the time of the Fair. Since I can bring
nothing special, have something on hand for me to give.
Tuesday after Reminiscere [February 27th], 1532.
## p. 9336 (#356) ###########################################
9336
LUTHER
EXTRACT FROM COMMENTARY ON PSALM CI.
"I will sing of mercy and judgment, and unto Thee, O Lord, will I sing
praises. "
HⓇ
E IMMEDIATELY at the outset gives instructions to the kings
and princes, that they should praise and thank God if they
have good order and devoted servants, at home or at
court; from these words they should learn and understand that such
things are a peculiar gift of God, and not due to their own wisdom
or capacity. This is the experience of the world. No matter how
common or unfitted one may be, he thinks if he had the rule
he would do everything excellently, nor does he take pleasure in
anything that others in authority may do; exactly as the servant
in the comedy of Terence says longingly, "Oh, I should have
been a king! " And as Absalom spoke secretly against David
his father to the people of Israel: "See, thy matters are good
and right; but there is no man deputed of the king to hear
thee. Oh that I were made judge in the land, that every man
which hath any suit or cause might come unto me, and I would
do him justice! "
These are the master wiseacres, who on account of their
superior wisdom can bridle the horse behind, and yet can really
do nothing more than judge and bully other folks; and if they
do get power into their hands, everything goes to pieces with
them, just as the proverb says: "He who watches the sport
knows best how to play. " For they imagine, if only they could get
the ball into their hands, how they would knock over twelve pins,
when there are really only nine on the square, until they learn
that there is a groove that runs alongside of the alley.
men do not praise and thank God; neither do they believe that
these are God's gifts, or that they should implore and call upon
God for such things. Instead they are presumptuous, and think
their understanding and wisdom so sure that nothing is wanting:
they wish to have the glory and renown of ruling and making
all things work beneficially for others, just as if the Good Man
(as our Lord God is called) should sit idly by, and not be present
when one desires to accomplish some beneficence. And indeed.
he does so, and looks through his fingers, and allows the children
of men audaciously to begin to build the Tower of Babel; after-
wards he comes right amongst them, scatters them, and destroys
everything, so that no one understands what the other says any
## p. 9337 (#357) ###########################################
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9337
longer. And it serves them right, because they exclude God
from their counsel, and would be like God; they would be wise
enough in themselves, and so have the honor which belongs to
God alone. I have often, while in the cloister, seen and heard
wise and sensible people give counsel with such assurance and
brilliance that I thought it impossible for it to fail. "Ah! "
thought I, that has hands and feet,- that is certainly alive;"
and I believed it as surely as if all had really taken place, and
were stationed there before my eyes. But when one sought to
grasp it and bring it into play, then it retreated basely, and the
beautiful living counsel was even more worthless than a dream or
a shadow is; and one must say, "Well then, if that was a dream,
let the devil trust himself to such fine and beautiful counsels. "
How utterly is everything mere appearance and glitter,
wherein God does not participate!
[1534. ]
A HYMN FOR CHILDREN AT CHRISTMAS
The Child Jesus: Luke ii.
F'
ROM heaven to earth I come
To bear good news to every home;
Glad tidings of great joy I bring,
Whereof I now will say and sing:-
-
To you this night is born a child
Of Mary, chosen mother mild;
This little child, of lowly birth,
Shall be the joy of all your earth.
'Tis Christ, our God, who far on high
Hath heard your sad and bitter cry;
Himself will your salvation be,
Himself from sin will make you free.
He brings those blessings, long ago
Prepared by God for all below;
Henceforth his kingdom open stands
To you, as to the angel bands.
These are the tokens ye shall mark,
The swaddling-clothes and manger dark;
## p. 9338 (#358) ###########################################
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LUTHER
There shall ye find the young child laid,
By whom the heavens and earth were made.
Now let us all with gladsome cheer
Follow the shepherds, and draw near
To see this wondrous gift of God,
Who hath his only Son bestowed.
Give heed, my heart, lift up thine eyes!
Who is it in yon manger lies?
Who is this child, so young and fair?
The blessed Christ-child lieth there.
Welcome to earth, thou noble guest,
Through whom e'en wicked men are blest!
Thou com'st to share our misery:
What can we render, Lord, to thee?
Ah, Lord, who hast created all,
How hast thou made thee weak and small,
That thou must choose thy infant bed
Where ass and ox but lately fed!
Were earth a thousand times as fair,
Beset with gold and jewels rare,
She yet were far too poor to be
A narrow cradle, Lord, for thee.
For velvets soft and silken stuff
Thou hast but hay and straw so rough,
Whereon thou, King, so rich and great,
As 'twere thy heaven, art throned in state.
Thus hath it pleased thee to make plain
The truth to us poor fools and vain,
That this world's honor, wealth, and might
Are naught and worthless in thy sight.
Ah! dearest Jesus, Holy Child,
Make thee a bed, soft, undefiled,
Within my heart, that it may be
A quiet chamber kept for thee.
My heart for very joy doth leap,
My lips no more can silence keep;
I too must raise with joyful tongue
That sweetest ancient cradle song.
## p. 9339 (#359) ###########################################
LUTHER
Glory to God in highest heaven,
Who unto man his Son hath given!
While angels sing with pious mirth
A glad New Year to all the earth.
9339
1535. Translated by Catharine Winkworth.
THE VALUE AND POWER OF MUSIC
M
USIC is one of the fairest and most glorious gifts of God.
To it Satan is exceedingly hostile. Thereby many temp-
tations and evil thoughts are driven away; the devil can-
not withstand it. Music is one of the best arts: the notes give
life to the text; it expels the spirit of sadness, as one observes
in King Saul. Some of the nobles and usurers imagine that
they have saved for my Gracious Elector three thousand gulden
yearly by cutting down music. Meanwhile they spend thirty
thousand gulden in useless ways in its place. Kings, princes,
and lords must support music, for it is the duty of great poten-
tates and rulers to maintain the liberal arts and laws; and al-
though here and there, ordinary and private persons have pleasure
in and love them, still they cannot sustain them.
[When some singers were rendering several fine and admirable.
motettes of Senfl, Dr. Martin Luther admired and praised them
highly. He remarked:] Such a motette I should not be able to
compose, even if I were to devote myself wholly to the art. Nor
could Senfl, on the other hand, preach on a psalm as well as I.
The gifts of the Holy Spirit are manifold; just as in one body
the members are manifold. But nobody is content with his gifts;
he is not satisfied with what God has given him. All want to
be the entire body, not the limbs.
Music is a glorious gift of God, and next to theology. I
would not exchange my small musical talent for anything es-
teemed great. We should accustom the youth continually to this
art, for it produces fine and accomplished people.
## p. 9340 (#360) ###########################################
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LUTHER
LUTHER'S LETTER TO HIS LITTLE SON HANS, AGED SIX
G
RACE and peace in Christ, my dear little son. I hear with
great pleasure that you are learning your lessons so well
and praying so diligently. Continue to do so, my son, and
cease not. When I come home I will bring you a nice present
from the fair. I know a beautiful garden, where there are a
great many children in fine little coats, and they go under the
trees and gather beautiful apples and pears, cherries and plums;
they sing and run about and are as happy as they can be.
Sometimes they ride on nice little ponies, with golden bridles
and silver saddles. I asked the man whose garden it is, "What
little children are these? » And he told me, "They are little
children who love to pray and learn and are good. " When I
said, "My dear sir, I have a little boy at home; his name is little
Hans Luther: would you let him come into the garden, too, to
eat some of these nice apples and pears, and ride on these fine
little ponies, and play with these children? " The man said, "If
he loves to say his prayers and learn his lessons, and is a good
boy, he may come; Lippus [Melanchthon's son] and Jost [Jonas's
son] also; and when they are all together, they can play upon
the fife and drum and lute and all kinds of instruments, and skip
about and play with little crossbows. " He then showed me a
beautiful mossy place in the middle of the garden for them to
skip about in, with a great many golden fifes and drums and sil-
ver crossbows. The children had not yet had their dinner, and
I could not wait to see them play, but I said to the man: “My
dear sir, I will go away and write all about it to my little son
John, and tell him to be fond of saying his prayers, and learn
well and be good, so that he may come into this garden; but he
has a grand-aunt named Lehne, whom he must bring along with
him. " The man said, "Very well: go write to him. "
Now, my dear little son, love your lessons and your prayers,
and tell Philip and Jodocus to do so too, that you may all come
to the garden. May God bless you. Give Aunt Lehne my love,
and kiss her for me. Your dear father, Martinus Luther. In
the year 1530.
[Coburg, June 19th. ]
## p. 9341 (#361) ###########################################
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9341
LUTHER'S TABLE-TALK
DR.
R. LUTHER'S wife complaining to him of the indocility and
untrustworthiness of servants, he said: "A faithful and
good servant is a real Godsend, but truly, 'tis a 'rare bird
in the land. ' We find every one complaining of the idleness
and profligacy of this class of people: we must govern them
Turkish fashion,- so much work, so much victuals, -as Pharaoh
dealt with the Israelites in Egypt. "
-
-
"BEFORE I translated the New Testament out of the Greek,
all longed after it; when it was done, their longing lasted scarce.
four weeks. Then they desired the Books of Moses; when I had
translated these, they had enough thereof in a short time. After
that, they would have the Psalms; of these they were soon weary,
and desired other books. So will it be with the Book of Eccle-
siasticus, which they now long for, and about which I have taken
great pains. All is acceptable until our giddy brains be satisfied;
afterwards we let things lie, and seek after new. "
AUGUST 25th, 1538, the conversation fell upon witches who
spoil milk, eggs, and butter in farm-yards. Dr. Luther said:-
"I should have no compassion on these witches; I would burn
all of them. We read in the old law that the priests threw the
first stone at such malefactors. 'Tis said this stolen butter turns
rancid and falls to the ground when any one goes to eat it. He
who attempts to counteract and chastise these witches is himself
corporeally plagued and tormented by their master the Devil.
Sundry schoolmasters and ministers have often experienced this.
Our ordinary sins offend and anger God. What then must be
his wrath against witchcraft, which we may justly designate high
treason against divine majesty, a revolt against the infinite
power of God? The jurisconsults who have so learnedly and per-
tinently treated of rebellion affirm that the subject who rebels
against his sovereign is worthy of death. Does not witchcraft,
then, merit death, being a revolt of the creature against the
Creator, a denial to God of the authority it accords to the
demon ? »
-
DR. LUTHER discussed at length concerning witchcraft and
charms. He said that his mother had had to undergo infinite
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LUTHER
annoyance from one of her neighbors, who was a witch, and
whom she was fain to conciliate with all sorts of attentions; for
this witch could throw a charm upon children which made them
cry themselves to death. A pastor having punished her for some
knavery, she cast a spell upon him by means of some earth upon
which he had walked, and which she bewitched. The poor man
hereupon fell sick of a malady which no remedy could remove,
and shortly after died.
IT WAS asked: Can good Christians and God-fearing people
also undergo witchcraft? Luther replied, "Yes, for our bodies are
always exposed to the attacks of Satan. The maladies I suffer
are not natural, but devil's spells. "
"WHEN I was young, some one told me this story: Satan
had in vain set all his craft and subtlety at work to separate a
married pair that lived together in perfect harmony and love.
At last, having concealed a razor under each of their pillows,
he visited the husband, disguised as an old woman, and told
him that his wife had formed the project of killing him; he next
told the same thing to the wife. The husband, finding the razor
under his wife's pillow, became furious with anger at her sup-
posed wickedness, and cut her throat. So powerful is Satan in
his malice. "
DR. LUTHER said he had heard from the Elector of Saxony,
John Frederic, that a powerful family in Germany was de-
scended from the Devil,- the founder having been born of a suc-
cubus. He added this story:-"A gentleman had a young and
beautiful wife, who, dying, was buried. Shortly afterwards, this
gentleman and one of his servants sleeping in the same chamber,
the wife who was dead came at night, bent over the bed of the
gentleman as though she were conversing with him, and after a
while went away again. The servant, having twice observed this
circumstance, asked his master whether he knew that every night
a woman clothed in white stood by his bedside. The master
replied that he had slept soundly, and had observed nothing of
the sort. The next night he took care to remain awake. The
woman came, and he asked her who she was and what she
wanted. She answered that she was his wife. He returned,
'My wife is dead and buried. ' She answered, she had died by
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reason of his sins; but that if he would receive her again, she
would return to him in life. He said if it were possible, he
should be well content. She told him he must undertake not
to swear, as he was wont to do; for that if he ever did so, she
should once more die, and permanently quit him. He promised
this; and the dead woman, returning to seeming life, dwelt with
him, ate, drank, and slept with him, and had children by him.
One day that he had guests, his wife went to fetch some cakes
from an adjoining apartment, and remained a long time absent.
The gentleman grew impatient, and broke out into his old oaths.
The wife not returning, the gentleman with his friends went
to seek her, but she had disappeared; only the clothes she had
worn lay on the floor. She was never again seen.
