THE LIFE
OF
MARTIN LUTHER.
GATHERED FROM HIS OWN WRITINGS.
BY
I. MICHELET,
AUTHOR OF " TIE HISTORY OF FRANCE," " TIHE PEOPLE,  ETC.
TRANSLATED BY
G. II. SMITII, F. G. S.
TRANSLATOR OF "MICHEELET'S HISTORY OF FRANCE," TOf.
NiEW-YORKI:
A.. A. KELLEY, PUBLISIIE R




ENTERED, according to Act of Congress, in the year 1857,
BY A. A. KELLEY,
In the Clerk's Office of the District Court. for the Southern District of Newl- cork.




CONTENTS.
INTRODUCTION....................................................    9
BOOK THE FIRST.
A. D. 1483-1521.
CHAPTER I.
A. D. 1483-1517.
Birth, Education of Luther.-His Ordination, Temptations, and Journey  to  Rome............................................  17
CHAPTER II.
A. D. 1517-1521.
Luther attacks the Indulgences.-He burns the Papal bull.-Erasmus, Hutten, Franz von Sickingen.-Luther appears at the
Diet of Worms.-He is carried off.......................... 26
BOOK THE SECOND.
A. D. 1521-1528.
CHAPTER I.
A. D. 1521-1524.
Luther's Residence in the Castle of Wartburg. —He returns to Wittemhberg without the Elector's authority.-His Writings against
the Kiing of EIglanbd, and against princes ill general............. 61




6                             CONTENTS.
CHAPTER II.
PAGE
Beginnings of the Lutheran Church.-Attempts at organization, &c.  82
CHAPTER III.
A. D. 1523-1525.
Carlstadt.-Munzer.-War of the Peasants..............................  94 -
CHAPTER IV.
A. D. 1524-1527.
Luther attacked  by  the  Rationalists.-Zwingle.-Bucer, &c.Erasmus.................................................................... 123
CHAPTE R V.
A. D. 1526-1529.
Luther's Marriage. —His Poverty, Discouragement, Despair, Sickness.-Belief in the approaching End of the World.............. 130
BOOK THE THIRD.
A. D. 1529-1546.
CHAPTER I.
A. D. 1529-1532.
The Turks.-Danger of Germany.-Augsburg, Smalkalde.-Danger
of Protestantism............................................................. 142
CHAPTER II.
A. D. 1534-1536.
The Anabaptists of Munster.................................................. 155
CHAPTER III.
A. D. 1536-1545.
Latter Years of Luther's Life.-Polygamy of the Landgrave of
Itesse,  &c.........................................................    168




CONTENTS.                             7
BOOK THE FOURTtH.
A. D. 1530-1546.
CHAPTER I.
PAGE
Luther's Conversations on Dornestic Life, on Wives and C hildreh,
and on Nature..                                              175
CHAPTER  II.
The Bible.-The Fathers.-The Schoolrnen.-The Pope.-Councils 1S0
CHAPTER III.
Of Schools, Universities, and the Liberal Arts.190
C HAPTER IV.
The Drama.-M usic.-Astrology.-Pritig.-Bakig............... 19.1
CHAPTER V.
Of Preaching.-Luther's style.-He acknowledges the violence of'
his Character..................       198
BOOK THE FIFTH.
CHAPTER I.
Death of Luther's Father, of his Daughter, &c.......             202
CHAPTER II.
Of Equity; of Law.-Opposition of the Theologians to the Jurists   205
C I-APTER  III.
Faith;  the  Law................................................................. 208
CHAPTER IV.
Of Innovators.-The Mystics, &c.................................... 1t. 




8                                    CONTENTS.
CHAPTER V.
PAGE
Temptatious.-Regrets  and  doubts of his Friends and  his Wife.Luther's own doubts....................................................... 217
CHAPTER VI.
The Devil.-Temptations.................................................... 219
C H APTER V I I.
His Ailments. —Longings for Death  and Judgment.-Death, A. D.
1546.OI              R................................................... 23,
ADD)ITIONS AND ILLUSTaATIONS.....................4................                 247




I N T R 0 D U C T I 0 No
THE following work is neither the life of Luther turned into
an historical romance, nor a history of the establishment of
Lutheranism, but a biography, consisting of a series of transcripts from Luther's own revelations.  With the exception of
the events of the earlier years of his life, when Luther could
not have been the penman, the transcriber has seldom had occasion to hold the pen himself. His task has been limited to
selecting, arranging, and fixing the chronology of detached
passages.  Throughout the work Luther is his own spokesman-Luther's life is told by Luther himself.  Who could be
so daring as to interpolate his own expressions into the language
of such a man! Our business is to listen to, not interrupt
him: a rule we have observed as strictly as was possible.
This work, which was not published till 1835, was almost
entirely written during the years 1828 and 1829.  The
translator of the Scienza  Nuova,* felt at that period a lively
consciousness of'the necessity of tracing from theories to their
application, of studying the general in the individual, history
in biography, humanity in one man; and this a man who had
been in the highest rank of mankind, an individual who had
been both an entity and an idea; a perfect rman, too-a man
both of thought and action; a man, in fine, whose whole life
was known, and that in the greatest detail —a:,nan, whose every
act and word had been remarked and registered.
~ M. Michelet alludes to his version of Vicc's great work.




X                      INTEODUCTION.
If Luther has not written his own memoirs, he has, at the
least, supplied admirable materials for the task.*  His correspondence is scarcely less voluminous than Voltaire's; and
there is not one of his dogmatic or polemical works into which
he has not introduced some unintentional detail which the biographer may turn to advantage.  All his words, too, were
greedily garnered by his disciples; good, bad, insignificant,
nothing escaped them. Whatever dropped from Luther in his
most familiar converse, at his fireside, in his garden, at table,
after supper, his most trifling remark to his wife or his children, his most trivial reflection, went straightway into their
note-books.  A man so closely watched and followed must have
been constantly letting fall words which he would have wished
to recall.  Lutherans have subsequently had occasion to regret
their inicreet records, and would willingly have erased this
line, that page; but Quod scriptum est, scripltum est (What is
written, is written).
In these records, then, we have Luther's veritable confes.
sions —careless, unconnected, involuntary, and, therefore, the
more veritable confessions. Assuredly, Rousseau's are less
ingenuous; St. Augustin's less full, less diversified.
Had Luther himself written every word of this biography,
it would take its rank between the two works just alluded to.
It presents at once the two sides, which they give separately.
In St. Augustin's, passion, nature, and human individuality,
* For Luther's German works I have followed the Wittemberg edition, in 12 vols. fol. 1539-1559; for his Latin, the Wittemberg edition,
in 7 vols. fol. 1545-155S, and, occasionally, that of Jena, in 4 vols. fol.
1600-1612; for the " Tischreden," the Frankfort edition, in fol. 156S.
As for the extracts from Luther's letters, their dates are so carefully
given in the text, that the reader has only to turn to Doe Wette's excellent edition (5 vols. 8vo., Berlin, 1825), to lay hands upon them at
once. I have availed myself of some other works besides Luther's,of Eckert's, Seckendorff's, Mareineke's, &c.




INTRODUC1 ION.                   xi
are only shown, in order to be immolated at the shrine of divine
grace. The saint's confessions are the history of a crisis undergone by the soul, of a regeneration, of a vita nuova (a new
life); he would have blushed at making us more intimately
acquainted with that worldly life on which he had turned his
back. The reverse is the case with Rousseau.  Grace is out
of the question; nature reigns with undivided, all-triumphant,
and undisguised sway; so much so, as at times to excite disgust. Luther presents, not grace and nature in equilibrium,
but in their most agonising strife.  Many other men have
suffered the struggles of sensibility, the excruciating temptations of doubt. Pascal clearly endured them all, but stifled
them, and died of the effort. Luther conceals nothing: he
could not contain himself.  He suffers us to see and to sound
the deep plague-sore inherent in our nature, and is, perhaps,
the only man in whose moral structure we can find a pleasure
<f5
in studying this fearful anatomy.
Hitherto, all that has been shown of' Luther is his battle
with Rome.  ~We give his whole life, his struggles, doubts,
temptations, consolations; a picture in which the man engrosses us as much as, and more than, the partisan.  We show
this violent and terrible reformer of the North not only in his
eagle's nest at Wartbourg, or braving the emperor and the
empire in the diet at Worms, but in his house at Wittemberg,
in the midst of his grave friends, of his children, who cluster
round his table, walking with them in his garden, by the border of the small pond, in that melancholy cloister which became a family residence; here we hear him dreaming aloud,
and finding in all surrounding objects, the flowers, the fruit,
the bird that flits by, food fbr grave and pious thoughts.
But the symphthy which may be inspired by Luther's amiable and powerful personal character must not influence our
judgment with regard to the doctrine he taught or the conse,




Xli                  INTRODUCTION.
quences which naturally flow from it. This man, who made
so energetic a use of liberty, revived the Augustinian theory
of the annihilation of liberty, and has immolated free-will to
grace, man to God, morality to a sort of providential fatality.
The friends of liberty in our days are fond of citing the
fatalist, Luther. At first, this strikes one as strange. But
Luther fancied that he saw himself in John Huss and in the
Vaudois, champions of free-will. The fact is, that these speculative doctrines, however opposed they may seem, take their
rise in one and the same principle of action-the sovereignty
of individual reason; in other words, in resistance to the tra.
ditional principle, to authority.
Therefore, it is not incorrect to say that Luther has been
the restorer of liberty in modern times. If he denied it in
theory, he established it in practice. If he did not create, he
at least courageously affixed his signature to that great revolution, which rendered the right of examination lawful in
Europe. And if we exercise in all its plenitude at this day
this first and highest privilege of human intelligence, it is to
him we are mostly indebted for it; nor can we think, speak,
or write, without being made conscious at every step of the
immense benefit of this intellectual enfranchisement.  To
whom do I owe the power of publishing what I am even now
inditing, except to the liberator of modern thought?
This debt paidl to Luther, we do not fear to confess that our
strongest sympathies do not lie this way. The reader must
not expect to find here the examination of the causes which
rendered the victory of Protestantism  inevitable.  We shall
not display, after the example of so many others, the wounds
of a Church in which we were born, and which is dear to us.
Poor, aged mother of the modern world, denied and beaten by
her son, it is not I, of a surety, who would wish to wound her
afresh. Elsewhere, we shall take occasion to express how




INTRODUCTION.                   Xiii
much more judicious, fruitful, and comp..ete, if it be not more
logical, the catholic doctrine appears to us than that of any
of the sects which have risen up against her. It is her weakness, but her greatness likewise, to have excluded nothing of
man's invention, and to have sought to satisfy at one and the
same time the contradictory principles of the human mind.
It was this, and this only, which afforded those who reduced
man to, such or such a given principle the means of their easy
triumph over her. The universal, in.whatever sense it be
understood, is weak against the special. Heresy means choice,
a speciality,-speciality of opinion, speciality of country.
Wickliff and John Huss were ardent patriots; the Saxon Luther was the Arminius of modern Germany. The Church,
universal in time, space, and doctrine, was inferior to each of
her opponents, inasmuch as she possessed but one common
means. She had to struggle for the unity of the world with
the opposing forces of the world; inasmuch as the larger
number were with her, she was encumbered with the lukewarm and timid; in her political capacity she had to encounter all worldly temptations; the centre of religious belief, she
was inundated with numberless local beliefs, against which
she could hardly maintain her unity and perpetuity. She
appeared to the world, even what the world and time had
made her, and tricked out in the motley robe of history.
Having undergone and embraced the whole cycle of humanity, she had contracted its littleness and contradictions.  The
small heretical communions, rendered zealous by danger and
by freedom, isolated, and therefore the purer and more sheltered from temptations, misapprehended the cosmopolitan
Church, and compared themselves to her with pride. The
pious and profound mystic of the Rhine and of the Low Countries, the rustic and simple Vaudois, pure as the herb of his
own Alps, could easily accuse of adultery and prostitution her
2




xiV                 INTRODUCTION.
who had received and adopted everything. Each rivalet may
say to the ocean:-" I descend from my mountains, I know
no other water than my own; thou art the receiver of-the
impurities of the whole world."-" Yes; but I am  the
Ocean."
All this might be said, and ought to be developed; and no
work would stand in greater need of an introduction than one
dedicated to such a discussion.  To know how Luther was
compelled to do and to suffer that which he himself calls
the extremest of miseries; to comprehend this great and
unhappy man, who sent the human mind on its wanderings
at the very moment that he conceived he had consigned it to
slumber on the pillow of grace; to appreciate the powerlessness of his attempt to ally God and man, it would be necessary to be cognizant of the most important attempts of the kind,
made both before and after his day, by the mystics and rationalists; in other words, to sketch the whole history of the
Christian religion. At some future time, perhaps, I may be
tempted to give such an introduction.
Why, then, put off this too! Why begin so many things,
and always stop before you complete?  If the answer be
thought of consequence, I willingly give it.
Midway in Roman History, I encountered Christianity in its
infancy. Midway in the History of France, I encountered it
aged and bowed down; here, I have met it again. Whithersoever I go, it is before me; it-bars my road and hinders me
from passing.
Touch Christianity! it is only they who know it not, wrho
would not hesitate.... For me, I call to mind the nights
when I nursed a sick mother. She suffered from  remaining
in the same position, and would ask to be moved, to be helped
to turn in her bed-the filial hands would not hesitate; how
move her aching limbs!




INTRODUCTION.                   XV
Many are the years that these ideas have beset me; and,,n this season of storms, they ever constitute the torment and
the dreams of my solitude. Nor am I in any haste to conclude this internal converse, which is sweet to myself at the
least, and which should make me a better man, or to part as
yet from these my old and cherished meditations.








THE LIFE OF LUTHER.
BOOK THE FIRST.
A.D. 1483-1521.
CHAPTER I.
A.D. 1 483-1517.
Birth, Education of Luther.-His Ordination, Temptations, and Journey
to Rome.
"' IN the many conversations I have had with Melancthon, I
have told him my whole life from beginning to end.  I am a
peasant's son, and my father, grandfather, and great-grand.
father were all common peasants.  My father went to Mansfeld,-and got employment in the mines there; and there I was
born.  That I should ever take my bachelor of arts and doctor's degree, &c., seemed not to be in the stars. How I must
have surprised folks by turning monk; and then, again, by
changing the brown cap for another! By so doing I occasioned real grief and trouble to my father.  Afterwards I
went.to loggers with the pope, married a runaway nun, and
had a family.  Who foresaw this in the stars?  Who could
have told my career beforehand?"
John Luther, the father of the celebrated Martin Luther,
was of Mwara or Mcerke, a small village of Saxony, near
Eisenach. His mother was the daughter of a lawyer of the
last named town; or, according to a tradition, which strikes
lme as the preferable one of the two, of Neustadt in Franconia.
A modern writer states, but without giving any authority for
the anecdote, that John Luther, having had the misfortune to
2*




18                THE LIFE OF LUTHER.
kill a peasant who was herding his cattle in a meadow, was
forced to fly to Eisleben, and afterwards to the valley of Mansfeld. HIis wife, who was in the family-way, accompanied him,
and, on reaching Eisleben, she was brought to bed of Martin
Luther.  The father, a poor miner, had great d/licu'ty in
supporting his family, and, as will presently be seen, his children were sometimes obliged to have recourse to charity.
Yet, instead of making them help him with their labor, he
chose that they should go to school. John Luther seems to
have been a simple and single-hearted man, and a sincere
believer.  When his pastor was administering consolation to
him on his death-bed:'" He must be a cold-blooded man," was
his remark, 6 who does not believe what you are telling me.'
His wife did not survive him a year (A.D. 1531). They were
at this time in the enjoyment of a small property, for which
they were no doubt indebted to their son. John Luther left
at his death, a house, two iron furnaces, and about a thousand
thalers in ready money. The arms of Luther's father, for
peasants assumed arms in imitation of the armorial bearings
of the nobles, were a hammer, no more. Luther was not
ashamed of his parents.  He has consecrated their names by
inserting them  in the formulary of his marriage service:'Wilt thou, Hazns (John), take Grethe (Margaret) to thy iwedded
w zfe," ac.
"It is my pious duty," he says in. a letter to Melanothon,
informing him of his father's death, " to mourn him of whom
it was the will of the Father of Mercy that I should be born,
him by whose labor and sweat God has supported and made
me what I am, worm  though I be.  Assuredly I rejoice that
he lived unto this day, to see the light of truth.  Blessed be
the counsels and the decrees of God for ever! Amen i"
Martin Luther, or Luder, or Lother (for so he sometimes
signs himself), was born at Eisleben, on the 10th of November, 1483, at eleven in the evening. Sent at an early age to
school at Eisenach (A.D. 1489); he sang in the streets for a
livelihood, as was a common practice at that time with poor
German students.  We are made acquainted with this circumstance by himself:-" Let no one speak contemptuously before me of the poore' co-mpanions,' who go about singing and
crying at every door, Panem propter _Deznm! (bread for God's
sake!)  You know that the Psalm  says-' Princes and kine s




EDUCATION OF LUTHIEI.                19
have sung.' I, myself, have been a poor mendicant, and have
received bread at the doors of houses, particularly in Eisenach, my beloved city!"  He at length met with a more certain livelihood, as well as an asylum, in the house of dame
Ursula, wife or widow of John Schweickard, who took pity on
the poor wandering child; and he was enabled by this charitable woman to study four years at Eisenach.  In 1501, he
entered the university of Erfurth, where he was supported by
his father.  In one of his works, Luther mentions his benefactress in terms of tenderest emotion, and for her sake valued
the sex all his life.  After essaying theology, he was persuaded by his friends to devote himself to the study of the
law, which, in that day, was the path to all lucrative offices in
both church and state; but lie never seemed to have been
attached to it. He preferred general literature, and especially
music, which was his passion, and which he cultivated all his
life, and taught his children.  He does not hesitate to own his
opinion that, next to theology, music is the first of the arts:
"c Music is the art of the prophets; the only one which, like
theology, can calm the troubles of the soul, and put the devil
to flight." He touched the lute, played on the flute. Perhaps he would have succeeded in other arts. He was the
friend of the great painter, Lucas Cranach.  He was, it
seems, skilful with his hands, and acquired the art of'turning.
His predilection for music and literature, and'the constant
reading of the poets, with which he diversified his study of
logic and of law, were far from  foreshadowing the serious
part which he was destined to play in the history of religion;
and it is presumable, from various traditional anecdotes, that
notwithstanding his application to his studies, he led the life of
the German students of the day, and participated in their
noisy habits, their gaiety in the midst of indigence, their union
of a warlike exterior with sweetness of soul and a peaceful
spirit, and of all the parade of a disorderly life with purity of
morals.  Certainly, if any one had met Martin Luther, travelling on foot from Erfurth to Mansfeld, in the third week of
Lent, in the year 1503, with his swcrd and hunting-knife at
his side, and constantly hurting hir aself with these weapons
of his, he would never have thought that tlhe a-wkward student would in a short time overthrow the dom-linion of the
catholic church throughout half of Europe.




20V               THIIE LIFE OF LUTHIER.
In 1505, the young man's life was accidentally turned into
quite a new channel. A friend of his was struck dead by
lightning at his side. He uttered a cry; and that cry was a
vow to St. Anne to turn monk. The danger over, he made no
attempt to elude a vow into which he had been surprised by
terror, he solicited no dispensation; he regarded the stroke
which he conceived himself to have narrowly escaped, as a
menace and command from  Heaven, and only deferred the
fulfilment of the obligation he had undertaken for a fortnight.
On the 17th of July, 1505, after having spent the evening
pleasantly in a musical party, with his friends, he entered the
same night the cloister of the Augustins, at Erfurth, taking
with him only his Plautus and his Virgil.  The next day, he
wrote to various parties bidding them  farewell, informed his
father of the step he had taken, and remained secluded a whole
month. He was conscious how much he still clung to the
world; and feared to face his father's respected countenance,
his commands, and his prayers. In fact, it took two years to
persuade John Luther to allow him his way, and to consent to
be present at his ordination.  A day on which the miner could
quit his work was fixed for the ceremony; and he came to
Erfurth, accompanied by many of his friends, when he bestowed on the son he was losing twenty florins, the amount of
his savings.
It must not be supposed that the new priest was impelled by
any particular fervor to contract so serious an engagement.
VWe have seen the baggage of mundane literature which he
brought with him into the cloister.  Let us hear his own confession of the frame of mind with which he entered: "When
I said my first mass at Erfurth, I was all but dead, for I was
without faith. My only thought was, that I was most acceptable. I had no idea that I was a sinner. The first mass was
an event much looked to, and a considerable sum of money
was always collected.  The horce canonicac were borne in with
torches.  The dear young lord, as the peasants called their
new priest, had then to dance with his mother, if she were
still alive, whilst the bystanders wept for joy; if dead, he put
her, as the phrase runs, under the communion-cup, and saved
her from purgatory."
Luther having obtained his wrish, having become priest and
monk, ail being consummated and the door closed, lhere then




ORDINATION OF LUTIIER.               21
began, I do not say regrets, but misgivings, doubts, the temptations of the flesh, the pernicious subtleties of the spirit. TWe
of the present day can have but a faint idea of the rude gymnastics of the solitary mind.  Our passions are regulated; we
stifle them in their birth.  How can we, plunged in the enervating dissipation of a thousand businesses, studies, and easy
enjoyments, and blunted by precocious satiety both of the
senses and the mind, picture to ourselves the spiritual conflicts
entered into by the man of the middle age  the painful mysteries of an abstinent and fantastic life; the fearful fights
which have taken place, noiselessly and unrecorded, betwixt
the wall and the sombre casement of the monk's poor cell?
An archbishop of Mentz was accustomed to say: "The human heart is like the stones of a mill; if you put corn between
them they grind it and make it into flour; but if you put none
they keep turning till they grind themselves away."
"When I was a monk," says Luther, "I often wrote to Dr.
Staupitz.  I once wrote to him,' Oh! my sins! my sins!
my sins. to which he replied,' You desire to be without sin,
and yet are free from all real sin. Christ was the pardon for
sin.' "... "I frequently confessed to Dr. Staupitz, not
about trifles such as women are in the habit of doing, but
about thoughts which go to the root of the matter.  He answered me, like all other confessors,' I don't understand you.'
At last he came to me as I was sitting at table, and said,'Are
you so sad, then, frater icfartine?'' Ah!' replied I,' yes I
am.''You are not aware,' he said,' that temptation of the
kind is good and necessary for you, but only for you.' I-eo
simply meant that I was learned, and, without such temptations, would become proud and haughty; but I afterwards
knew that it was the Holy Ghost that was speaking to me."
Elsewhere, Luther describes how those temptations had reduced him to such a condition that he did not eat, drink, or
sleep for a fortnight.  " Ah! were St. Paul now living, how
should I wish to hear from himself what kind of temptation it
was by which he was tried! It was not the sting of the flesh;
it was not the good Tecla, as the Papists dream.  Oh! no;
that were nlot a sin to rack his conscience.  It was something
exceeding the despair caused by sins; it was rather the temptation alluded to by the Psalmist, when he exclaims,' My God,
my God, why hast thou forsaken me?' As if he meant to




22                 TIlE LIFE OF LUTHER.
say,' Thou art my enemy without a cause;' or the cry of
Job:'I am, nevertheless, just and innocent.' I feel certain
that the book of Job is a true history, out of which a poem
was subsequently made..... Jerome and the other fathers
did not undergo such temptations.  They suffered but puerile
ones, those of the flesh, which, however, have their own pangs,
too.  Augustin and Ambrose had theirs; they trembled before
the sword; but this is nothing in comparison with the angel
of Satan, who bufets with the fists.... If my life endure a
little longer I will write a book on temptations, without undergoing which one can neither comprehend Holy Scripture nor
know the love and fear of God.'"-".... I was ill in the
infirmary.  The cruellest temptations exhausted and racked
my frame, so that I had scarcely power to draw a breath.
None gave me comfort.  Those to whom I complained, answered,' We know nothing of this.' Then I said to myself:
6Am I alone to be so depressed in mind?'... Oh! what
horrible spectres and faces danced around me!.. 4 But, for
these ten years, God, by his dear angels, has given me the
comfort of fighting and writing (in his cause?).'
Long after this, the year before his death, he explains the
nature of these fearful temptations:-"- From the time that I
attended the? schools, I had felt, when studying St. Paul's
Epistles, the most intolerable anxiety to know the intent of St.
Paul's Epistle to the Romans. I stuck at one phrase-.-ustitia
Dci revelatur in illo (for therein is the righteousness of God
revealed).  I hated that word, Justilia Dei (the righteousness
of God), because I had learnt to understand it, with the schoolInen, of that active justice, through which God is just, and
punishes the unjust and sinners. Leading the life of a blameless monk, yet disturbed by the sinner's uneasy conscience,
and unable to feel certain of justification before God, I could not
love, rather, I must confess it, I hated this just God, the avenger of
sin. I waxed wroth, and murmured loudly within myself, if I did
not blaspheme-' What,' I said,'is it not enough that unhappy
sinners, already eternally lost through original sin, are overwhelmed with innumerable woes by the law of!The decalogue,
but must God heap suffering upon suffering, a ad menace us
in the Gospel itself with his justice and his wrath?'... I was
hurried out of myself on this wise by. the uneasiness of my
conscience, and kept constantly recurring to and sifting the




LUTHER IN ITALY.                   23
same passage, with a burning desire to penetrate St. Paul's
meaning.
"As I meditated day and night upon the words:' For therein
is the righteousness of God revealed from faith to faith: as it
is written, The just shall live by faith,' God at length took pity
upon me, I perceived that the righteousness of God is that by
which the just man, through God's goodness, lives,. that is to
say, faith; and that the meaning of the passage is-the
Gospel reveals the righteousness of God, a passive righteousness, though which the God of mercy justifies us by faith.
On this I felt as if I were born again, and seemed to be entering through the opening portals of Paradise.... Some time
afterwards I read St. Augustin's work, Of the Letter and the,Spirit, and found, contrary to my expectation, that he also
understands by the righteousness of God, that which God
imputes to us by justifying us; a coincidence which afforded
me gratification, although the subject is imperfectly stated in
the work, and this father does not explain himself fully or
clearly on the doctrine of imputation..... 
In order to confirm Luther in the doctrine of grace, there
wanted but his visiting the country in which grace had become
extinct, that is, Italy.  We need not describe the Italy of the
Borgias. There indisputably existed at this period a characteristic of which history has seldom or never presented another
instance; a reasoning and scientific perversity, a magnificent
ostentation of crime; to sum up the whole in one word, the
priest-atheist, king in his own belief of the world.  This
belonged to the age; but what belonged to the country, and
what cannot change, is the unconquerable paganism which
has ever existed in Italy; where, despite every effort, nature
is pagan, and art follows nature, a glorious comedy, tricked
out by Raphael, and sung by Ariosto.  The men of the North
could but faintl.y appreciate all that there is of grave, lofty, and
divine in Italian art, discerning in it only sensuality and carnal
temptations; their best defence against which was to close
their eyes and pass on quickly, cursing as they passed. Nor
were they less shocked by Italy's austerer part, policy and
jurisprudence. The Germanic nations have ever instinctively
rejected and cursed the Roman law. Tacitus describes horw,
on the defeat of Varus, the Germans took their revenge on the
juridical forms to which he had endeavored to subject threm:




24                THE LIFE OF LUTHERo
having nailed the head of a Roman lawyer to a tree, one of
these barbarians ran his tongue through with a bodkin, exclaiming, "Hiss, viper! hiss, now'!"  This hatred of the
legists, perpetuated throughout the Middle Age, was, as it will
be seen, warmly participated in by Luther; as, indeed, might
have been expected. The legist and the theologian are the
two poles-the one believes in liberty, the other in grace;
the one in man, the other in God. Italy, has always entertained
the first of these beliefs; and the Italian reformer, Savonarola,
who preceded Luther, only proposed a change in works and
manners, and not in faith.
Behold Luther in Italy. The hour that one first descends
from the Alps into this glorious land is one of joy, of vast
hopes; and, indisputably, Luther hoped to confirm his faith in
the holy city, and lay his doubts on the tombs of the holy
apostles.  Nor was he without a sense of the attraction of
ancient, of classic Rome; that sanctuary of the learned which
he had so ardently cultivated in his poor Wittemberg. His
first experience of the country is being lodged in a monastery,
built of marble, at Milan; and so as he proceeds from convent
to convent, he finds it like changing from palace to palace. In
all, alike, the way of living is lavish and sumptuous. The
candid German was somewhat surprised at the magnificence
in which humility arrayed herself, at the regal splendor that
accompanied penitence; and he once ventured.to tell the Italian
monks that it would be better not to eat meat of a Friday; an
observation which nearly cost him his life, for he narrowly
escaped an ambush they laid for him. He continues his
journey, sad and undecided, on foot, across the burning plains
of Lombardy. By the time he reaches Padua he is fairly ill;
but he persists, and enters Bologna a dying man. The poor
traveller's head has been overcome by the blaze of the Italian
sun, by the strange sights he has seen, the strangeness of manners and of sentiments. He took to his bed at Bologna, the
stronghold of the Roman law and the legists, in the firm expectation of speedy death; strengthening himself by whisper.ing in the words of the prophet and the apostle, " The just
man lives by faith." In one of his conversations he displays
with much simplicity the horror felt of Italy by the worthy
Germans: "( The Italians require no more to take away your
life than that you should look into a glass; and can deprive




LUTHER IN ROi3[E                 25
you of' all your senses by secret poisons.  The very air is
deadly in Italy. They close the windows with the greatest
care at night, and stop up all Ihe crevices." Luther asserts
that both he and the brother who accompanied him fell ill
through having slept with the windows open; but two pome.
granates that they eat, with God's grace, saved their lives.
He resumed his journey, passed through Florence only, and
at last entered Rome. He alighted at the convent of his
order, near the Porta del Popolo.  "As soon as I arrived I
fell on my knees, raised my hands to heaven, and exclaimed,' Hail, holy Rome, sanctified by holy martyrs, and the blood
which they have shed here!'"... In his enthusiasm, he says
he hastened to every sacred spot, saw all, believed all. But
he soon discovered that he was the only believer. Christianity
seemed to be forgotten in this capital of the Christian world.
The pope was no longer the scandalous Alexander VI., but the
choleric and warlike Julius II.; and this father of the faithful
breathed only blood and desolation.  His great artist, Michael
Angelo, represented him hurling his benediction at Bologna,
like a Jupiter hurling thunder; and Julius had just given him
an order for a tomb to be as large as a temple.'Twas the
monument, of which the Moses, amongst other statues, has
come down to us.
The sole thought of the pope, and of Rome, at this period,
was war with the French. Had Luther undertaken to speak
of grace and the powerlessness of works to this. strange priest,
who besieged towns in person, and who but a short time before
would not enter Mirandola except through the breach, he would
have met with a patient listener! His cardinals, so many
officers serving their apprenticeships to war, were politicians,
diplomatists, or else men of letters, learned men sprung from
the ranks of the people, who only read Cicero, and would have
feared to compromise their Latinity by opening the Bible.
When speaking. of the pope, they syled him high ]pontiff; a
canonized saint was, in their language, relatus inter dzvos
(translated to Olympus); and if they did happen to let fall an
allusion to God's grace, it was in the phrase, Deorum inmmor.
talimnz beneficiis (by the kind aid of the immortal Gods). Did
our German take refuge in churches, he had not even the consolation of hearing a good mass. The Roman priest would
hurry through the divine sacrifice so quickly, that when
3




26                 THE LIFE OF LUTI-IER.
Luther was no further than the Gospels, the minister who per~
formed service was dismissing the congregation with the words
"EIte, nissa est" (Ye may go, service is over).  These Italian
priests would often presume to show off the freethinker, and,
when consecrating the host, to exclaim, " Panis es, et panis
Mtanbis."  (Bread thou art, and bread thou shalt remain).
To veil one's head and fly was the only resource left.  Luther
quitted Rome at the end of a fortnight, bearing with him into
Germany the condemnation of Italy, and of the Church.  In
his rapid and saddening visit, the Saxon had seen enough to
enable him to condemn, too little to allow him to comprehend.
*And, beyond a doubt, for a mind preoccupied with the moral
side of Christianity, to have discovered any religion in that
world of art, law, and policy, which constituted Italy, would have
required a singular effort of philosophy.  " I would not," he
somewhere says, " I would not have missed seeing Rome for
a hundred thousand florins" (which words he repeats three
times).  " I should ever have been uneasy, lest I might have
done injustice to the pope."
CHAPTER II.
A.D. 1517-1521.
Luther attacks the Indulgences.-He burns the papal bull.-Erasmus,
Hutten, Franz von Sickingen.-Luther appears at the Diet of
Worms.-IHe is carried off.
THE papacy was far from suspecting her danger.  Ever since
the thirteenth century, she had been clamored against and
railed at; until the world appeared to her to have been lulled
to sleep by the monotonous wranglings of the schools.  There
seemed nothing strikingly new left to be said: every one had
talled himself out of breath.  Wicklif, John Huss, Jerome of'
Prague, persecuted, condemned, and burnt, had, nevertheless,
had time to make full clearance of their minds.'Tihe doctors
of tiho most Catholic University of Paris, the Pierre d'Aillys,
the Olemengises, even the mild Gerson himself;!5a had. res.




LUT' 1' iitE  TTAiCKS THE IENDULGEiNCES.  27
pectively, their blow at tlhe papacy.  Patient and tenacious
she lasted, however, and made shift to live on; and so the
fifteenth century slipped away.  The councils of Constance
and Bale produced greater noise than result.  The popes let
them go on talking, managed to get the Pragmatic acts revolked,
quietly re-established their dominion in Europe, and founded a
great sovereignty in Italy.  Julius II. conquered for the
church; Leo X. for his family. The latter, young, worldlyminded, fond of literature, a man both of pleasure and of
business, like the rest of the MIledicis, had all tile passions of
his age, both those of the old popes and those of his own day.
Hle aimed at making the Medici kings; and he himself sustained the part of the first king of Christendom. Independently
of that expensive scheme of diplomacy which embraced all the
states of-Europe, he maintained distant scientific relations,
pushed his inquiries even into the north, and made a collection
of the monuments of Scandinavian history.  At Rome, he built
St. Peter's, a duty bequeathed him by Julius II.; who had
not sufficiently calculated his resources, for who could think
of money wheln Michael Angelo laid such a plan before him?
Speaking of the Pantheon, he had said, " I will hang it up
three hundred feet high in the air."  The poor Roman state
was not strong enough to contend with the magnificent genius
of such artists, whose conceptions even the ancient Roman
empire, the master of the world, would hardly have been able
to realize.  Leo X.: had begun his pontificate by selling
Francis I., what did not belong to him, the rights of the
church of France; and, shortly afterwards, in order to raise
money, he had created thirty cardinals at once. These were
trifling resources. HIe was not owner of the mines of Mexico;
his mines were the ancient faith of the people, their credulous
good-nature; and he had sold the right of wvorking them in
Germany to the Dominicans, who succeeded the Austin firiars
in the sale of indulgences. The Dominican, Tetzel, an impudent mountebank, went about with great bustle, display, and
expense, disposing of his ware in the churches, public squares,
and taverns. He pocketed the proceeds, giving in the smallest
return he possibly could; a fact which the pope's legate
brought home to him some time after. As the faith of'purchasers
wraxed less, it became expedient to enhance the merit of the
specific, which had been so long hawked about that the market




28                THE LIFE OF LUTHER.
had fallen.  The fearless Tetzel had pushed rhetoric to the
extremest limits of amplification.  Boldly heaping pious lie on
lie, he went into an enumeration of all the evils cured by this
panacea, and, not contenting himself with known sins, invented crimes, devised strange, unheard-of wickednesses, of which
no one had ever dreamed before; and when he saw his auditory struck with horror, coolly added, "Well, the instant money
rattles in the pope's coffers, all -will be expiated!"
Luther asserts that at this time he hardly knew what indulgences were; but when he saw a prospectus of them; proudly
displaying the name and guarantee of the archbishop of Mentz,
whom the pope had appointed to superintend the sale of indulgences in Germany, he was seized with indignation. A mere
speculative problem would never have brought him into contact with his ecclesiastical superiors; but this was a question
of good sense and morality. As doctor of theology, and an
influential professor of the university of Wittemberg which the
elector had just founded, as provincial vicar of the Austin
friars, and the vicar-general's substitute in the pastoral charge
and visitation of Misnia and Thuringia, he, no doubt, thought
himself more responsible than any one else for the safeguard
of the Saxon faith. His conscience was aroused.  He ran a
great risk in speaking; but, if he held his tongue, he believed
his damnation certain. He began in legal form, applying to
his own diocesan, the bishop of Brandenburg, to silence Tetzel.
The bishop replied, that this would be to attack the power of
the Church; that he would involve himself in trouble of every
kind, and that it would be wiser for him to keep quiet.  On
this, Luther addressed himself to the primate, archbishop of
Mentz and of Magdeburg (a prince of the house of Branden.
burg, a house hostile to the elector of Saxony), and sent him
a list of propositions which he offered to maintain against the
doctrine of indulgences.  We abridge his letter, which runs
to great length in the original (October 31st, 1517).
A" Venerable father in God, most illustrious prince, vouchsafe
to cast a favorable eye on me, who am but dust and ashes,
and to receive my request with pastoral kindness.  There is
circulated throughout the country, in the name of your grace
and lordship, the papal indulgence for the erection of the cathedral of St. Peter's at Rome. I do not so much object to the
declamations of the preachers of Lhe indulgence, as lD the




LUTHER'S THESES.                29
erroneous idea entertained of it by the poor, simple, and unlearned, who are everywhere openly avowing their fond imaginations on the subject. This pains me, and turns me sick.
They fancy that souls will be delivered from purgatory
as soon as their money clinks in the (papal) coffer. They
believe the indulgence to be powerful enough to save the greatest sinner, even one (such is their blasphemy) who might have
violated the holy mother of our Saviour!... Great God!
these poor souls, then, are to be taught, under your authority,
to death and not to life. You will incur a fearful and heavily
increasing responsibility...; Be pleased, noble and venerable father, to read and take into consideration the following
propositions, in which is shown the vanity of the indulgences
which the preachers give out as a certainty."
The archbishop making no reply, Luther, who misdoubted
such would be the case, on the very same day at noon (October
31st, 1517, the day before All Saints' Day), affixed his propositions to the door of the church of the castle of Wittemberg,
which is still in existence.'" The following theses will be maintained at Wittemberg,
before the reverend Martin Luther, moderator, &c., 1517: —
" The pope neither can nor will remit any penalty except
such as he has himself imposed, or in conformity with the
canons.
G" The penitential canons are for the living; they cannot
impose any punishment on the soul of the dead.
" The changing of canonical punishment into the pains of
purgatory is a sowing of tares: the bishops were clearly asleep
when they suffered such seed to be sown.
" That power of extending relief to souls in purgatory,
which the pope can exercise throughout Christendom, belongs
to each bishop in his own diocese, each curate in his own
parish.... Who knows whether all the souls in purgatory
would wish to be released? is said to have been asked by St.
Severinus.
" Christians should be taught, that unless they have a superfluity, they ought to keep their money for their family, and
lay out nothing upon their sins.
"Christians should be taught, that when the pope grants indulgences, he does not so much seek for their money as for
their earnest prayers in his behalf.
3*




30                 THE LIFE 0O  LUTIHER.
" Christians should be taught, that if-the pope were made
acquainted with the extortions of the indulgence-preachers, fe
would prefer seeing the basilica of St. Peter's reduced to
ashes, to building it with the flesh, fleece, and bones of his
sheep.
"The pope's wish must be, if indulgences, a small matter,
are proclaimed with the ringing of a bell, with ceremonial,
and solemnity, that the Gospel, so great a matter, should be
preached with a hundred bells, a hundred ceremonies, a hundred solemnities.
" The true treasure of the Church is the sacrosanct Gospel
of the glory and grace of God.
" One has cause to hate this treasure of the Gospel, by
which the first become the last.
" One has cause to love the treasure of indulgences, by
which the last become the first.
" The treasures of the Gospel are the nets by which rich
men were once fished for.
" The treasures of indulgences are the nets with which
men's riches are now fished for.' "To say that the cross, placed in the pope's arms, is equal
to the cross of Christ, is blasphemy.
" Why does not the pope, out of his most holy charity,
empty purgatory, in which are so many souls in punishment?
This would be a worthier exercise of his power than freeing
souls for money (this money brings misfortune), and to put to
what use? to build a church.
"C What means this strange codmpassion of God and the pope's,
who, for money's sake, change the soul of an impious person,
of one of God's enemies, into a pious soul and one acceptable
to the Lord?
"' Cannot the pope, whose treasures at the present moment
exceed the most enormous treasures, build a single church,
the basilica of St. Peter's, with his own money,- rather than
with that of the poor faithful?
"Wlthat does the pope remit, what does he give those who,
by perfect repentance, are entitled to plenary forgiveness?
"  ar from us all those prophets, who say to tie people of
Christ-' Peace, peace,' and do not give peace.
(" Far, very far, all those prophets who say to Christ's peo.
ple —' The cross, the cross,' and do not show the cross.




LU-THER S TIESES.                  31
" Christians should be exhorted to follow Ch. ist, their head,
through pains, punishments, and hell itself; so that they may
be certified that it is through tribulations heaven is entered,
and not through security and peace, &zc."
These propositions, which are all negative and polemic,
found their complement in the following dogmatic theses,
which were published by Luther almost simultaneously:-' "Man by his nature cannot will that God be God.  He
would rather himself be God, and that God was not God.' It is false that appetite is free to choose both ways; it is
not free, but captive.
"There exists in nature, before God, nothing save concupiscence.
" It is false that this concupiscence can be regulated by the
virtue of hope. For hope is opposed. to charity, which seeks
and desires only what is of God.  Hope does not come of our
merits, but of our passions, which efface our merits.
"' The best and only infallible preparation and disposition
for the reception of grace, are the choice and predestination
of God from all eternity.'" As regards man, nothing precedes grace, except indisposition to grace, or rather rebellion.
"It is false that invincible ignorance is any extenuation.
Ignorance of God, of oneself, of good works, is the invincible
nature of man, &c."
The publication of these theses, and the sermon in the vulgar tongue, which Luther delivered in support of them, fell
like a thunderbolt upon Germany.  This immolation of liberty
to.grace, of man to God, of the finite to the infinite, was. recognized by the German people as the true national religion,
the faith which Gottschalk had professed in the days of Charlemagne, in the very cradle of German Christianity, the faith
of Tauler, and of all the mystics of the Low Countries.  The
people. threw themselves wildly and greedily on the religious
food, from which they had been weaned since the fourteenth
century.  The propositions were printed by countless thousands, devoured, circulated, hawkedl about.  Luther was
ala~rmed at his own success.  " I am grieved," he says, " to
see them printed and circulated in such numbers;'tis not a
proper way of instructing the people. I myself still retain
some doubts. I' could have proved some points better, and




32                 TLHE LiFE OF LUTTIERI
should have omitted others, had I foreseen this,"  I-Ie seemed,
indeed, disposed to retract everything, and to,submit.  " I desire to obey," he said; " I should prefer obeying to working
miracles, even had I the gift of miracles."  But these Dacific
resolutions were dissipated by Tetzel's conduct, in burning the
propositions. The Wittemberg students retaliated on Tetzel's,
and Luther expresses some regret at it. However, he published his Resolutions, in support of his first propositions.' "You shall see," he writes to a friend, "my Resolutiones et
]?esponsiones (resolutions and answers). Perhaps, you will
think some passages more free than was required; but so
much the more intolerable must they seem to the flatterers of
Rome. I had already published them: otherwise, I would
have softened them down a little."
The noise of this controversy spread beyond Germany, and
reached Rome.  It is said that Leo X. believed the whole to
be a matter.of professional jealousy, betwixt the Austin friars
and Dominicans; and that he exclaimed,'6 Mere monkish
rivalry! brother Luther is a man of genius!"  Luther avowed
his respect for the pope, and at the same time wrote two letters, one being addressed to Leo X., in which he submitted
himself unreservedly to hirp and to his decision.  "Most holy
father," were his conclh/g words, " I cast myself at yolur
feet, with the offer of myself, and all that is in me.  Pronour ce
the sentence of life or death; Wall, recall, approve, disapprove,
I acknowledge your voice to be the voice of Christ, who reigns
and speaks in you. If I have deserved death, I shall not
flinch from dying, for the earth and the fulness thereof are the
Lord's, whose name be blessed for ever and ever! May he
vouchsafe your eternal salvation! Amen!" (Day of the
Blessed Trinity, 1518.) The other letter was to Staupitz, the
vicar-general, whom he begged to forward it to the pope. In
this, Luther indicates that the doctrine he had maintained had
been taught him  by Staupitz himself.  " I call to mind,
reverend father, that'among those sweet and profitable discourses of yours, which through the grace of our Lord Jesus
were the source of unspeakable consolation to us, you treated
of the subject of'epentance, and that, forthwith, moved by pity
for the numerous consciences which are tortured by innumerable and insupportable prescriptions as to the true way of
making confession, we Nwilcomed your words as words from




FEARS ENTER~AINED AT ROME.,3
heaven, when you said, " the only true repentanct is that which
has its beginning in the love of justice and of God," and that
what is commonly stated to be the end of repentance, ought
rather to be its beginning. This saying of yours sunk into
me like the sharp arrow of the hunter. I felt emboldened to
wrestle with the Scriptures, which teach repentance; wrestling
full of charms, during which the words of Scripture were
showered from all parts, and flew around hailing and applauding this saying.  Aforetime, there was no harder word for me
in Scripture than that one word, repentance; albeit, I endeavored to dissemble before God, and express my love of obedience.  Now, no word sounds so sweetly in my ear.  So sweet
and lovely are God's commands when we learn to read them
not in books only, but in the very wounds of the sweet
Saviour!"-Bolh those letters are dated from Heidelberg (May
30th, 1518), where the Austin friars were then holding a provincial synod, which Luther attended to maintain his doctrines
against every comer. This famous University, only two steps
from the Rhine, and, consequently, on the great highroad of
Germany, was indisputably the most conspicuous theatre fromr
which the new doctrine could be declared.
Rome began to be troubled. The master of the sacred
palace, the aged Dominican Sylvestro de Prierio, wrote against
the Austin monk, in defence of the doctrine of St. Thomas,
and drew upon himself a furious and overwhelming reply
(the end of August, 1518). Luther was immediately cited
to appear at Rome within sixty days.  The emperor lMaximilian had recommended the papal court not to precipitate
matters, promising to do whatever it should order with regard
to Luther; but to no purpose.  I-is zeal was somewhat mistrusted; for certain speeches of his had travelled thither,
which sounded ill in the pope's ears.  " What your monk is
doing, is not to be regarded with contempt," the emperor had
said to Pfeffinger, the elector of Saxony's minister; " the
game is about to begin with the priests.  Make much of him;
it may be that we may want him."  More than once he had
indulged in bitter complaints of priests and clerks.  " This
pope," he said, speaking of Leo X., "has behaved to me like
a knave. I can truly say that I have never -met with sincerity or good faith in any pope; but, with God's blessing, I
trust this will be the last."  This was threatening language;




34                THE LIFE OF LUTHER.
and it was also recollected that Maximilian,. by way of effectingr a definitive reconciliation between the empire and the
holy see, had entertained the idea of making himself pope.
Leo X., therefore, took good care not to make him the umpire
in this quarrel, which was daily growing into fresh importance.
All Luther's hopes lay in the elector's protection.  Either
out of regard for his new university or personal liking for
Luther, this prince had always taken him under his special
protection.  He had been pleased to defray the expenses of
his takling his doctor's degree; and, in 1517, Luther returns
thanks by letter for a present of cloth for a gown to keep him
warm  through the winter.  Luther had little fear that the
elector would be offended with him for an explosion, which
laid all the blame at the door of the archbishop of Mentz and
Magdeburg, a prince sprung from the house of Brandenburg,
and, consequently, the enemy of that of Saxony. Finally
(and this was a powerful motive to inspire him with confidence), the elector had announced that he knew no other rule
of faith than the Scriptures.  Luther reminded him of this in
the following passage (March 27th, 1519) — " Doctor J. Staupitz, my true father in Christ, told me that, talling one day
with your electoral highness of those preachers who, instead
of declaring the pure word of God, preach to the people only
wretched quibbles or human traditions, you observed that Holy
Scripture speaks with such majesty and fulness of evidence
as to need none of these weapons of disputation, compelling
one to admit,' Never man spoke like this man.  H-le does not
teach like thile Scribes and Pharisees, but as one having authority.' And on Staupitz's approving those sentiments, you
said to him,' Your hand, then; and pledge me your word
that for the future you will preach this new doctrine.'   The
natural complement of this passage occurs in a manuscript
life of the elector by Spalatin:-1" With what pleasure did he
not listen to sermons and read God's word, especially the
Evangelists, whose beautiful and comforting sentences were
ever in his mouth! But that which he continually repeated
was the saying of Christ, as recorded by St. Johlln:' Wvithout
M:[e ye can do nothing;' and he used this text to combat the
doctrine of free-will, even before Erasmus of Rotterdam had
dared, in various publications, to maintain this wretched liberty




L'UTHIER PROTECTED BY THE ELECTOR.          35
against God's. word.  Often has he said to me, how can we
Ihave free will, since Christ hiniself has said, 6 Siine mne nihil
poZesiszfacere? 2' (Vh;lithout me ye can do nothing.)"  It would
be a mistake, however, to infer from this that Staupitz and his
disciple were only instruments in the elector's hands.  The
Reformation introduced by Luther was clearly spontaneous;
and the elector, as we shall have occasion to see, was alarmed
by Luther's boldness. He relished, accepted, took advantage
of, the Reformation, but would never have begun it.  On the
1.5th of February, 1518, Luther writes to his prudent friend,
Spalatin, the elector's chaplain, secretary and confidant:"6 Look at the clamorers who go about reporting, to my great
annoyance, that all this is the work of our most illustrious
prince.  To hearken to them, it is he who has been egging
me on, in order to spite the archbishop of Magdeburg and of
MTentz.  I beg you to consider whether it be worth while to
app'ise the prince of this.  It distresses me exceedingly that
his highness should be suspected on nmy account.  To become
a cause of strife between such great princes is enough to tero
rify onec"  And he holds the same language to the elector
himself, in the account he sends him of the conference of
Augsburg (November). On March 21st he writes to J. Lange,
subsequently archbishop of Saltzburg: "Our prince has
taken me and Carlstadt under his protection, and this without
waiting to be entreated.  He will not allow of my being
dragged to:Rome:  this they know, and it is a thorn in their
side.;"  The inference would be, that Luther had already received positive assurance of protection from the elector. But,
on the 21st of August, 1518, he writes to Spalatin in a more
confidential letter: "I do not yet see how I can avoid the
censures with which I am threatened, except the prince comes
to my aid.  And yet, I would rather endure all the censures
in the world than see his highness blamed on my account.... The best step I can take, in the opinion of our wise and
learned friends, is to ask the prince for a safe conduct (sclvurm,
iftt occant, conlductunm Fper sumr dominticm).  I am sure he will
refuse me; so that, they say, I shall have a good excuse for
not appearing at Rome.  Have the kindness, then, to procure
rme from our most illustrious prince a rescript, to the effect that
he refuses to grant me a safe-conduct, and leaves me, if I venture on the journey, to my own risk and peril. You will be




36                THE LIFE OF LUTHER.
doing me a most important service; but it must be done
quickly, for time presses, and the day- appointed is at hand."
Luther might have spared himself the trouble of writing this
letter, since the prince, though he did not apprise him of it,
was busied providing for his safety. He had managed that
Luther should be examined by a legate in Germany, in the
free city of Augsburg, where he himself happened to be at
this very moment, no doubt to concert measures with the magistracy for the security of Luther's person in this dangerous
interview. No doubt it is to the fact of this invisible providence's watching over Luther that we must attribute the rest.
less care of those said magistrates to preserve him from any
ambush the Italians might lay for him. For his own part, in
his courage and simplicity he went straight forward, without
clearly knowing what the prince would, or would not, do in
his favor (Sept. 2). "I have said, and I repeat, that I do not
want our prince, who is innocent of the whole affair, to take
the slightest step in defence of my propositions.. Let him
secure me from violence, if he can do so without compromising his interests; if he cannot, I am ready to face all the
danger."
Caietano de Vio, the legate, was certainly a judge not much
to be feared. He had himself written that it was lawful to interpret Scripture without following the torrent of the fathers
(contra torrentem SS. patrum).  This and other daring opinions
had rendered him somewhat amenable to the suspicion of
heresy. But, selected by the pope to compose this difference,
he set about his business like a politician, and only attacked
that part of Luther's doctrine which shook the political and
fiscal power of the court of Rome; keeping to the practical
question of the treasure of indulgences, without recurring to
the speculative question of grace.  "When I was cited to
Augsburg, 1 obeyed the summons, but with a strong guard,
and under the guarantee of Frederick, elector of Saxony,
who had commended me to the authorities of Augsburg.
They were exceedingly watchful over me, and warned me
not to trust myself to the Italians, and to eschew all companionship with them. I did not know, they said, what a
Goth was. I remained at Augsburg for three whole days
without any safe-conduct from the emperor; during which
interval an Italian often came to invite me to visit the car




CONFERENCES WITH CAIETANO.             37
dinal, being discouraged by no refusal.'You ought to retract,' he would say;'you have but to utter one word, revoco.
The cardinal will report favorably of you, and you will.return with honor to your prince.''" Amongst other instances
which he adduces in order to persuade him, was that of the
famous Joachim de Flores, who, since he made his submission,
was not heretical, although he had advanced heretical propositions.
"At the end of three days the bishop of Trent arrived,
who showed the cardinal a safe-conduct from the emperor,
On this I waited upon him with all humility. I sank at first
on my knees, then abased myself to the ground, and so remained at his feet, nor did I rise until thrice ordered.  He
was exceedingly pleased, and conceived the hope that I should
alter my resolution. The following day, when I positively
refused to retract anything, he asked me,' Do you think the
pope really minds Germany? Do you believe the princes
will go to war in your defence?  Oh, no! Where will you
find a resting-place'....' Under heaven,' was my answer. The pope subsequently lowered his tone, and wrote to
the Church, and even to master Spalatin and Pfeffinger, begging them to give me up to him, and to insist on the execution of his decree. Meanwhile, my little book and my Resolutions went, or rather flew, in a few days, over all Europe.
And so the elector of Saxony was confirmed and fortified.
He would not carry the pope's orders into effect, and submitted himself to the cognizance of Scripture.  Had the cardinal conducted himself with more sense,and discretion towards me, had he welcomed me when I fell at his feet, matters
would never have gone so. far. For at that time I had but a
faint notion of the papal errors. Had the pope been silent, I
would readily have held my peace. It was then the style
and custom of the court of Rome for the pope to say, in
knotty and obscure matters,-' By virtue of our papal powers
we call in this thing to ourselves, annul it, and make it as if
it had never been.' On which there only remains for both'
parties to weep. I wager the pope would give three cardinals
to have the business still in the bag."
The following details are from a letter which Luther wrote
to Spalatin (that is, to the elector), while he was at Augsburg,
and the conference going on (October 14th): —" For these
4




38                 THE LIFE OF LUTHEE.
four days the legate has been conferring with me, or rather,
against me.....  iHe refuses to dispute in public, or even
in private, never ceasing to repeat,' Retract, confess your
error, whether you think it one or not; the pope will have it
so.'..... At last, he was prevailed upon to allow me to explain myself in writing, which I did in the presence of the
baron of Feilitsch, the emperor's representative; but then
the legate would have nothing to do with what I had written,
and again began to call for retractation.  lie favored me with
a long discourse which he had ferreted out of one or other of
St. Thomas's romances, and thought lie had conquered me
and closed my mouth.  Ten different times I tried to speak,
but he stopped me each time, thundering and usurping the
sole right of speaking.  At length, I began to raise my voice
in my turn: —' If you can' show me that this decree of your
Clement VI. expressly states that the merits of Christ are the
treasure of indulgences, I retract.' God knows into what
uproarious laughter they burst out at this. As for him, he
snatched the book from me and turned breathlessly over the
leaves (fervens et anhelans) till he came to the passage where
it is written that Christ, by his passion, has acquired the treasures, &c.  I stopped. him  at this word has acquired....
After dinner. he sent for the reverend father Staupitz, and
coaxed him  over to induce ime to retract, adding that I could
not easily find any one better inclined to me than himself"
The disputants followed a different course; reconciliation became impossible.  Luther's friend feared an ambush on the
part of the Italians.  He quitted Augsburg, leaving an appeal
to the pope, when thoroughly cognizant of the cause, and ad.
dressed a long account of the conference to the elector.  We
learn fromen the latter, that in the discussion he had supported
his opinions as to the pope's authority on the council of Bale,
on the university of Paris, and on Gerson.  I-e prays the
elector not to give him up:-" May your most illustrious highness follow the dictates of your honor and conscience, and
not send me to the pope.  The man (Luther means the legate) has surely in his instructions no guarantee for my safety
at Rome; and for him to ask your most illustrious highness
to send me thither, would be asking you to give up Christian
blood, to become homicide.  To Rome! Why the pope him.
self is not in safety there.  They have paper and ink enough




APPREHENSIONS OF VIOLENCE.             39
there, and scribes and notaries without number, and can easily
write word in what I have erred.  It will be less expensive to
proceed against me, in my absence, by Writing, than to make
away with me, should I be present, by treachery."
These fears were well founded.  The court of Rome was
about to address itself' directly to the elector of Saxony.  It
required Luther at any cost. Already the legate had complained bitterly to Frederic of Luther's presumption, and had
besought him to send him back to Augsburg, or to banish him,
if he would not sully his own glory, and that of his ancestors,
by protecting this wretched monk:  "I heard yesterday from
-Nuremberg that Charles von Miltitz is on his way with three
briefs from the pope (according to an eye-witness worthy of all
faith), to seize and hand me over bodily to the pontiff. But I
have appealed to the forthcoming council." It was full time
for him to reject the pope, since, as the legate had informed
Frederic, he was already condemned at Rome.  Luther, in
making this fresh protest, adhered strictly to all the judicial
forms.  He avowed his willingness to submit to the judgment
of the pope, when thoroughly cognizant of tile cause; but here
the pope might err, as St. Peter himself had erred.  HIe appealed to the general council, which was superior to the pope,
from all the -pope's decrees against him. But he was afraid of
some sudden violence; of being privily borne off from Wittemtberg.  "You have been misinformed," he writes to Spalatin, " I have not taken my leave of the people of Wittemberg.
I have used, it is true, the fbllowing or similar terms:-" You
are all aware that I am an uncertain and unsettled preacher.
How often have I not left you without bidding you farewell!
Should this happen again, and I not return, consider that I have
bid you farewell now."  On December 2d, he writes, "I am
advised to ask the prince to shut me up a prisoner in some castle, and to be pleased to write to the legate that he has me in a
sure place, where I shall be compelled to answer." He wrote
on the 19th of the preceding month, "It is beyond all doubt,
the prince and the university are with me. A conversation
has come to my knowledge that took place concerning me at
the court of the bishop of Brandenburg.  Some one observed,'He is supported by Erasmus, Fabricius, and other learned
persons.''The pope would care nothing for that,' replied the
bishop,' were not the university of Wittemberg, and the elector,




40                 THE LIFE OF ITUTHER.
too, on his side."' Yet Luther spent the latter part of this
year (1518) in living anxiety, and had some thoughts of leaving Germany.  " To avoid drawing down any danger on your
highness, I will quit your dominions, and go whithersoever
God in his mercy shall conduct me, trusting, whatever may
befall, in his divine will. I therefore respectfully bid farewell
to your highness; and among whatever people 1 may take my
abode, I shall remember your kindness with never-ceasing
gratitude." At this moment, indeed, he might consider Saxony an insecure abode. The pope was endeavoring to win
over the elector.  Charles von Miltitz was commissioned to
offer him the golden rose, a high distinction usually conferred
by the court of Rome on kings only, as' the reward of their
filial piety towards the Church. This was a difficult trial for
the elector; as it compelled him to come to a distinct explanation, and, perhaps, to draw down great danger upon himself:
The elector's hesitation is apparent from a letter of Luther's:
" The prince was altogether against my publishing the acts of
the conference of Augsburg, but afterwards gave me permission, and they are now printed.... In his uneasiness about
me, he would prefer my being anywhere else. He summoned
me to Lichtenberg; where I had a long conference with Spalatin on the subject, and expressed my resolve, in case the
censures were fulminated, not to stay. He told me, however,
not to be in such haste to start for France." This was written
on the 13th of December; on the 20th, Luther's doubts were
past. The elector had returned for answer, with true diplomatid reserve, that he professed himself a most obedient son
of holy mother Church, and entertained a great respect for the
pontifical sanctity, but required an inquiry into the matter by
disinterested judges; a certain means of ensuring procrastinlation, since, in the interim, incidents might occur to lessen or
delay the danger. To gain time was everything. In fact, the
emperor died in the following January; the interregnum commenced, and Frederic became, by Maximilian's own choice,
vicar of the empire until the hour of election. Feeling himself secure, Luther addressed (March 3d, 1519) a haughty
letter to the pope, but respectfully worded:-" Mlost holy
father, I cannot-support the weight of your wrath, yet know
not how to escape fiom the burthen. Thanks to the opposition
and attacks of my enemies, my words have spread more




LETTER TO THE POPE.                41
widely than I could have hoped for, and they have sunk too
deeply into men's hearts for me to retract them. In these our
days, Germany flourishes in erudition, reason, and genius;
and if I would honor Rome before her, I must beware of retraction, which would be only sullying the Roman Church
still further, and exposing it to public accusation and contempt.
It is they who, abusing the name of your holiness, have made
their absurd preaching subserve their infam;us avarice, and
have sullied holy things with the abomination and reproach of
Egypt, that have done the Roman Church injury and dishonor
with Germany. And, as if this was not mischief enough, it is
against me, who have striven to oppose those monsters, that
their accusations are directed.  But I call God and men to
witness, most holy father, that I have never wished, and do not
now desire to touch the Roman Church or your sacred authority; and that I acknowledge most explicitly that this Church
rules over all, and that nothing, heavenly or earthly, is superior to it, save Jesus Christ our Lord."
From this moment, Luther had made up his mind. A month
or two before, indeed, he had written, " The pope will not
hear of a judge, and I will not be judged by the pope. So he
will be the text and I the gloss." In another letter he says to
Spalatin (March 13), " I am in travail with St. Paul's Epistle
to the Galatians, and am thinking on a sermon on the Passion;
whilst, in addition to my ordinary lessons, I teach children of
an evening, and explain the Lord's prayer to them. Along
with this, I turn over the decretals for matter for my new dispute, and find Christ so altered and crucified in them, that
(hark in your ear) I am not sure that the pope is -not antichrist
himself, or the apostle of antichrist." However far Luther
might go, the pope had henceforward little chance of tearing
his favorite theologian from a powerful prince, on whom a
majority of the electors were conferring the empire. Miltitz
changed his tone, and stated that the pope would even yet be
contented with a retraction.  He met Luther as a friend,
flattered him, owned that he had got the whole world with him
away from the pope, stated that on his journey he could
scarcely find two men out of five todefend the papacy, tried to
persuade him to go and explain to the archbishop of Toledo,
but could not prove that he was authorized to make this proposition, either by the pope or the archbishop.  The advice) was
4,*




42                 THE LIFE OF LUTHER.
suspicious; Luther was aware that he had been burnt in
effigy at Rome (papyraceus MjfarthitlUs M campco Floroe Fub/ice
combu21stus, execratus, devotus). HI-e returned a cool reply to
Miltitz, and apprised him that one of his envoys had inspired
such suspicions, at Wittemberg, as to have narrowly escaped
being thrown into the Elbe.  "If, as you intimate, my refusal
will compel you to come yourself, God grant you a happy
journey.  For nmy part, I am  extremely busy, and have
neither time nor money for such excursions. F'arewell, excellent man."  (May 17th.)  On AMiltitz's arrival in Germany,
Luther had said that he would hold his tongue, provided his
opponents would theirs; but they released him from keeping
his word, for doctor Eckl solemnly defied him to a dispujtlation
at Leipsic, and the faculties of Paris, Louvaine, and Colo-gne,
condemned his propositions.  In order to make a decent appearance at Leipsic, Luther was obliged to ask the parsi
monious elector, who had forgotten to clothe him  for two oi
three years, for a dress; his letter is a curiosity: 1 "I beseech
your electoral grace to have the kindness to buy me a white
cope and a black cope.  I hunmbly ask for the white one, but
your highness owes me the black, having promised it to me two
or three years back; 6nly Pfeffinger is brought to untie his
purse-strings with such dificulty, that I have been forced to
buy one for myself.  I humbly pray your highness, who considered that the Psalter deserved a black cope, to deign not to
think the St. Paul unworthy of a white one."  Luther felt,
by this time, so completely secure, that not content with repairing to Leipsic to plead in his own defence, he assumed the
offensive at Wittemberg.  "I-le had the effriontery," says his
catholic biographer, Coehlaus, " he had the effrontery, with
the authority of the prince, his protector, to issue a solemn
summons to the ablest inquisitors, men who would think they
could swallow iron and split the rock, to a disputation, and the
prince not only offered them  a safe-conduct, but undertook to
lodge them  and pay theii expenses."  Meanwhile, Luther's
principal opponent, doctor Eck, had repaired to Rome to solicit
his condemnation.  Luther was sentenced beforehand; and it
now only remained for him to judge his judge, and pronounce
sentence of condemnation on authority, in the sight of the people.  This he did in his terrible book on the Captivity of Babylon, in which he contended that the Church was captive, and




ASSAULTS THE PAPACY.                 43
that Jesus Christ, constantly profaned in the idolatry of the
mass, and lost sight of in the dogma of transubstantiation, was
thie pope's prisoner.  With daring freedom  he explains in his
preface, how he has been gradually forced on by his adversaries; c" Whetherlwillingly or not, I improve every day, pushed
as I am, and kept in wind by so many masters of fence at
once. Two years agQ, I wrote oln indulgences; but in a style
which makes me deeply regret I ever published the work. At
that period, I was still marvellously- enamored of the papal
power, and durst not fling indulgences entirely over. Besides,
saw them approved of by numbers of persons, whilst I was
the only one who undertook to set this stone rolling (hoc volvere saxum).  Since then, thanks to Sylvester, and other
brothers who have defended them stoutly, I perceived that the
wh1lole was an imposture, invented by the flatterers of Rome,
to dispossess men of faith and take possession of their purse.
Wouild to God I could induce booksellers, and all who have
read my writings on indulgences, to burn them, and not. to
leave a line behind, so that they would substitute for all I have
said on.the subject, this one axiom-Indhulgences are bubloles
devised by the sycolhants of Rome!  Next Eck, Emser, and
tlieir band, proceeded to take us in hand on the question of the
pope's supremacy.'Twould be ungrateful towards those
learned personages not to acknowledge that the trouble to which
they put themselves was nlot thrown away upon me. Previously I lhad denied that the papacy was of divine, yet still admitted that it was of human, right; but after hearing and
reading the super-subtle subtleties on which these poor people
found' the rights of their idol, I came to the perfect and satisfactory understanding and conviction, that the reign of the
pope is that of Babylon, and of Nimrod the mighty hunter.
Wherefore, I earnestly pray booksellers and readers (that
nothing may be wanting to my good friends' success) to commit to the flames my writings on this subject also, and to
abide by the fbllowing axiom: —Thepope is the mighty hunter, the.Timrod of the Roman episcopacy!" At the same time, to make
it clear that he was assailing the papacy, rather than the pope,
he addressed a longi letter, in both langTuages, to Leo X., in
which he denied all personal feeling against him.  " Though
surrounded by the monsters of the age, against whom 1 have
been these three years struggling, my thoughts ought, once at




44              THE LIFE OF LUTHER
least, most honorable father, to revert to thee.  The witness
borne to thy renown by men of letters, and thy irreproachable
life, ought to place thee beyond all attacks.  I am not such a
simpleton as to blame, when all the world praises thee. I have
called thee a Daniel in Babylon, and I have proclaimed thy
innocence. Yes, dear Leo, I think of thee as of Daniel in tho
pit, Ezekiel among the scorpions. What canst thou, alone,
against these monsters; thou, and some three or four learned
and virtuous cardinals? You would all infallibly be poisoned
did you dare attempt to reform such countless corruptions....
The doom has gone forth against the court of Rome.  The
measure of God's wrath has been filled up; for that court
hates councils, dreads the name of reform, and fulfils the words
uttered of its mother, of whom it is said,' We would have healed
Babylon, but she is not healed:forsake Babylon.' Oh, hapless
Leo, to sit on that accursed throne! I speak the truth to thee,
for I desire thy good. If St. Bernard felt pity for his pope
Eugenius, what must be our feelings now that corruption is
three hundred years the worse?  Ay, thou wouldst thank me
for thy eternal salvation, were I once able to dash in pieces
this dungeon, this hell in which thou artvheld captive."
When the bull of condemnation reached Germany, the whole
people was in commotion. At Erfurth the students took it out
of the booksellers' shops, tore it in pieces, and threw it into the
river with the poor pun, -" A bubble (bulla) it is, and as a bubble so it should swim."  Luther instantly published his pamphlet, Against the Execrable Bull of Antichrist.  On December 10, 1520, he burnt it at the city gates, and on the sanme
day wrote to Spalatin, through whom he usually communicated with the elector:-" This, 10th day of December, in the
year 1520, at the ninth hour of the day, were burnt at Wittemberg, at the east gate, near the holy cross, all the pope's
books, the Decree, the Decretals, the Extravagante of Clement
VI., Leo X.'s last bull, the Angelic Sum, Eck's Chrysoprasus,
and some other works of Eck's and Emser's. Is not this
news 2?"  He says in the public notice which he caused to be
drawn up of these proceedings, "If any one ask me why I
have done this, my reply is, that it is an ancient practice to
burn bad books. The apostles burnt five thousand deniers'
worth of them." The tradition runs that he exclaimed on
throwing the book' of the Decretals into the flames, " Thou




HIS POSITION.                   45
hast tormented the Lord's holy one, may the everlasting fire
torment and consume thee!"  These things were news, indeed, as Luther said. Until then, most sects and heresies had
sprung up in secret, and conceived themselves fortunate if
they remained unknown; but now a monk starts up who
treats with the pope as equal with equal, and constitutes himself the judge of the head bf the Church. The chain of tradition is broken, unity shattered, the robe without seam rent.  It
must not be supposed that Luther himself, with all his violence,
took this last step without pain. It was uprooting from his
heart by one pull the whole of the venerable past in which he
had been cradled. It is true that he believed he had retained
the Scriptures fbr his own; but then they were the Scriptures
with a different interpretation from what had been put upon
them for a thousand years. All this his enemies have often
said; but not one of them has said it more eloquently than he
himself.  "No doubt," he writes to Erasmus in the opening
of his sorry book, De Servo Arbitrio (The Will not Free), " no
doubt you feel some hesitation when you see arrayed before
you so numerous a succession of learned men, and the unanimous voice of so many centuries illustrated by deeply read
divines, and by great martyrs, glorified by numerous miracles, as well as more recent theologians and countless academies, councils, bishops, pontiffs. On this side are found erudition, genius, numbers, greatness, loftiness, power, sanctity,
miracles, and what not beside?  On mine, Wickliff, Laurentius Valla, Augustin (although you forget him), and Luther, a
poor man, a mushroom of yesterday, standing alone with a
few friends, without such erudition, genius, numbers, greatness, sanctity, or miracles. Take them all together, they
could not cure a lame horse..... Et alza quce t plurinza
fando enumerare vales (and innumerable other things you
could mention). For what are we?  What the wolf said of
Philomel, Vox et prceterea nihil (a sound, no more). I own,
my dear Erasmus, you are justified in hesitating before all
these things; ten years since, I hesitated like you.... Could
I suppose that this Troy, which had so long victoriously resisted
so many assaults, would fall in one day?  I solemnly call
God to witness that I should have continued to fear, and should
even now be hesitating, had not my conscience and the truth
compelled me to speak. You know that my heart is not a




46                 THE LIFE OF LUTHER.
rock; and had it been, yet beaten by such billows and ternpests, it would have been shivered to atoms when all this mass
of authority was launched at my head, like a deluge ready to
overwhelm me."  Elsewhere he writes: "... Holy Scripture has taught me how perilous and fearful it" is to raise one's
voice in God's church, to speak in the midst of those who will
be your judges, when, on the day of judgment, you shall find
yourself in presence of God, under the eye of the angels, all
creation seeing, listening, hanging upon the divine word.
Assuredly when this thought rises to my mind, my earirest
desire is for silence, and the sponge for my writings.....
How hard, how fearful to live to render an account.to God of
every idle word!"*  On March 27, 1519, he writes,'I was
alone, and hurried unprepared into this business.  I admitted
many essential points in the pope's favor, for was I, a poor,
miserable monk, to set myself up against the majesty of the
pope, before whom the kings of the earth (what do I say.?
earth itself, hell, and heaven) trembled?...How I suffered
the first and second year.  Ah! little do those confident spirits
who since then have attacked the pope so proudly and presumptuously, know of the dejection of spirits, not feigned and
assumed, but too real, or rather the despair which I went
through..... Unable to find any light to guide me in dead
or mute teachers (I mean the writings of theologians and
jurists), I longed to consult the living council of the churches
of God, to the end that if any godly persons could be found,
illumined by the Holy Ghost, they would take compassion
on me, and be pleased to give me good and safe counsel for
my own welfare and that of all Christendom; but it was impossible for me to discover thein.  I saw only the pope, the
cardinals, bishops, theologians, canonists, monks, priests; and
it was from them I expected enlightenment.  For I had so fed
and saturated myself with their doctrine, that I was unconscious whether I were asleep or awake..... Had I at that
time braved the pope as I now do, I should have looked for the
* It is curious to compare these words of Luther's with the very
different passage in Rousseau's Confessions:-" Let the trumpet of the
last judgment sound when it will, I will present myself with this book
in my hand before the Judge of all, and will say aloud,' Here is what
I have done, what I have thought, what I was.'.... and then lei
any one say, if he dare,' I was better than that man.'"




APPROX1MATES TO ]MYSTICISM.              47
earth instantly to open and swallow me up alive, like Korah
and Abiram.... At the name of the church I shuddered,
and offered to give way. In 1518, I tcd cardinal Caietano, at
Augsburg, that 1 would thenceforward be mute; only praying
him, in all humility, to impose the same silence on my adversaries, and hush their clamors.  Far~fromn  meeting my wishes,
he threatened to condemn everything I had taught, if I would
not retract.  Now I had already published the Catechism  to
the edification of many souls, and was bound not to allow it to
be condemned.... So I was driven to attempt what I considered to be the greatest of evils.... But it is not my object
to tell my history here; but only to confess my folly, ignorance, and weakness, and to awe, by reciting my own sufferings, those presumptuous bawlers or scribblers, who have not
borne the cross, or known the temptations of Satan..."
Against the tradition of the middle age and the authority of
the church, Luther sought a refuge in the Scriptures, anterior
to tradition, aid superior to the church herself. He translated
the Psalms, and wrote his Postils to the Gospels and Epistles.
At no other period of his life did he so approximate to mysticism.  I-Ie took his stand at this time on St. John no less than
on St. Paul, and seemed on the point of running through all
the stages of the doctrine of love, without any misgivings of
the fatal consequences which resulted thence to man's liberty
and morality. There are, he lays it down in his work on
Christian Liberty, two men in man-the inner man, the soul,
the outward man, the body; each distinct from the other.  As
works proceed from the outward man, their effects cannot affect
the soul: if the body frequent profane places, eat, drink, pray
not with the lips, and neglect all the hypocrites do, the soul
will remain unaffected. The soul is united by faith to Christ,
as the wife to her husband.  All is, then, in common between
the two, the good as well as evil.... We, who believe in
Christ, are all kings and pontiffs.  Raised by his faith above
everything, the Christian becomes, by this spiritual power,
lord of all things, so that nothing can injure him, irno onzcnia
ei subjects cogundztur servire ad salutenm (rather, all things are
subject to him and compelled to minister to his salvation).... If I believe, all things, good and bad, turn to my profit.
This is the inestimable power and liberty of the Christian.
"If you feel your heart hesitate and doubt, it is high time for




48                THE LIFE OF LUTHER.
you to repair to the priest, and seek absolution for your sins.
You ought to prefer dying a thousand times to doubting the
judgment of the priest, which is the judgment of God; and,
if you can believe in this judgment, your heart ought to laugh
with joy, and laud God, who, through man's intermediation,
has comforted thy conscience. If you think yourself unworthy
of pardon, it is because you have not yet done enough, because
you are too little instructed in faith, and more than it needeth
in works.  It is a thousand times more important to believe
piously in absolution than to be worthy of it and make atone.
ment. Faith renders you worthy, and constitutes the true
atonement. Man who, without this, -through the mere restlessness of his heart, never performs any good work, can then
serve his God joyfully; and this is what is called the sweet
burden of our Lord, Jesus Christ." (Sermon on Justification,
preached at Leipsic in 1519.)  This dangerous doctrine was
welcomed by the people and by the majority of the learned.
Erasmus, the most celebrated of the latter, seems to have been
the only one who perceived its consequences. Of a critical
and negative cast of genius, emulating the Italian bel esprit,
Laurentius Valla, who had written a work, De Libero Arbitrio
(on Free-will), in the fifteenth century, he himself wrote
against Luther under the same title. In 1519 he received
the advances of the monk of Wittemberg coldly.  Luther,
who felt how necessary the support of the learned was to him,
had written complimentary letters (A.D. 1518, 1.519) to Reuchain and Erasmus, which last returned a cold and highly significant answer (A.D. 1519): " I reserve all my powers to
contribute to the revival of elegant literature; and it strikes
me that greater progress is to be made by politic moderation
(modestia civili) than by passion. It is thus that Christ has
brought the world to be subject unto him, and thus that Paul
abolished the Judaic law, by applying himself to the interpretation of the letter.  It is better to exclaim  against such as
abuse the power given to priests than the priests themselves;
and so, likewise, with regard to kings.  Instead of briing
the schools into contempt, it would be well to win them back
to healthier studies.  Whenever the question is of things too
deeply rooted in the mind to be eradicated by one pull, discussion and close and cogent reasoning are to be preferred to
affirmations.... And it is essential to be on one's guard




GENERAL ENTHUSIASM.                 49
against saying or doing anything with an arrogant or rebellious
air; such, in my opinion, is the course of proceeding consonant to the spirit of Christ. But I do not say this by way of
teaching you what you ought to do; only to encourage you to
go on as you are now doing." Such timid precautions suited
neither the -man nor the hour. Enthusiasm was at its height.
Nobles and people, castles and free towns, rivalled each other
in zeal and enthusiasm for Luther. At Nuremburg, at Strasburg, and even at Mentz, his smallest pamphlets were emulously caught up as fast as they appeared. The sheets were
hurried and smuggled into the shops, all wet from the press,
and were greedily devoured by the aspiring litterateurs of the
German Companionship, by the poetic tinmen, the learned
cordwainers: the good Hans-Sachs shook off his wonted vulgarity, left his shoe unfinished, wrote his best verses, his best
production, and sang with bated voice the nightingale of Wittemberg, whose voice resounded everywhere....  Nothing
seconded Luther more powerfully than the zeal of the printers
and booksellers in behalf of the new ideas. " The works
which were favorable to him," says a contemporary, "were
printed by the printers with the minutest care, and often at
their own expense, and large numbers of copies struck off.
Many old monks, too, who had returned to a secular life, lived
on Luther's works, and hawked them throughout Germany.
The Catholics could only get their works printed by high pay,
and even then they were printed in so slovenly a manner as
to swarm with errors, so as to seem the productions of illiterate
men. And if any printer, more conscientious than the rest,
did them more justice, he was jeered and plagued in the market-places and at the fairs of Frankfort for a Papist and a slave
to the priests."
Whatever the zeal of the cities, it was to the nobles that
Luther had chiefly appealed, and they answered his summons
with a zeal which he himself was often obliged to moderate.
In 1519, he published in Latin a Defence of the Articles condeimned by the bull of Led' X., which he dedicated as follows, to
the baron Fabian von Feilitzoch: —" It has struck me to be
desirable, in future, to address you laymen, a new order of
priests, and, with God's will, to make a happy beginning under the favorable auspices of your name. May the present
work, then, commend me, or rather the Christian doctrine, to
5




THE -LIFE.)F LUTHER..
you all the nobles."  He was desirous to dedicate the translation of this work to Franz von Sickengen, and other to the
count of Mansfield, but he abstained, he says, " from fear of
awakening the jealousy of many others, and, in particular,
that of the nobility of Franconia."  The same year he published his violent pamphlet, To the Christian nobility of Germary, on the amelioration of Christianity. Four thousand copies
were sold at once. The leading nobles, Luther's friends,
were Sylvester von Schauenberg, Franz von Siclkingen, Taubenheim, and Ulrich von Hutten.. Schauenberg had confided
the education of his young son to Melanethon, and offered to
assist the elector of Saxony, arms in hand, should the elector
be exposed to any danger in the cause of reform. Taubenheim and others sent Luther money.  " I have had a hundred
pieces of gold from Taubenheim, and fifty fiom Schart, so
that I begin to fear God's paying me here below; but I have
vowed that I will not be thus gorged, but will give back all."
The Margrave of Brandenburg had begged a visit from him:
Sickingen and Hutten promised him their support against all
and sundry.  "Hutten," he writes, "~addressed mne a letter,
in September, 1520, burning witch wrath against the Roman
pontifl; saying that he will fall with sword and pen on the sacerdotal tyranny.  He is indignant at the pope's having attempted his life with both the dagger and the bowl, and has
summoned the bishop of Mentz, in order that he may send him to
Rome bound hand'and fbot."  He goes on to say, " You see what
Hutten is seeking; but I would not have violence and murder
employed in the cause of the gospel, and have written to this
effect."  Meanwhile the emperor summoned Luther to appear
at Worms before the imperial diet. Both parties, friends and
enemies, were about to come into presence.  "  Would to God,"
said Hutten, 1"I might be present at the diet; I would set
things in motion, and would very soon excite a disturbanco."
On the 20th of April, he writes to Luther, "What atrocities
are these I hear! There is no fury comparable to the fury
of these men. I plainly see we shall have to come to swords,
bows, arrows, cannons. Summon up thy courage, father,
laugh at these wild beasts.  I see the number of thy partisans
daily increasing; thou wilt not lack defenders.  Numbers
have come to me, saying,' God grant he may not lose heart,
that he may answer stoutly, that ne may not give way to any




ASSEMBLY OF WORMS.                   5.
fear!"'  At the same time, lHutten sent letters in every direction to the magistrates of the towns, in order to strike a league
between them and the nobles of the Rhine; in other words,
to arm them against the ecclesiastical provinces.* He wrote
to Pirkeimer, one of the chief magistrates of Nuremberg.
" Cheer and animate your brethren; I am in hopes you will
find partisans in towns which are inspired by the love of liberty.  Franz von Sickingen is for us; he burns with zeal.
He is saturated with Luther. 1 make him read his pamphlets
at meal-time.  He has sworn not to fail the cause of liberty;
and what he has said, he will do. Preach him up to your
fellow-citizens;- there is no greater soul in Germany."  Luther had his partisans even in the assembly of Worms. Some
one avowed in full diet an agreement to defend him, sworn to
by four hundred nobles, adding Buntschuh, Buntschuh (the
rallying cry, as will afterwards be seen, of the insurgent peasants). The catholics were not even very sure of the emperor.
Hutten writes, whilst the diet is sitting, "Cuesar, the report
runs, has made up his mind to side with the pope." The Lutherans mustered strong in the town, and among the people.
Hermann Busch writes Hutten word that a priest came out of
the imperial palace with two Spanish soldiers, to endeavor to
make a seizure of eighty copies of the Captivity of Babylon,
which were on sale close to the gates of the palace, but that
he was quickly obliged to fly back into the palace for safety;
still, in order to induce H-utten to take up arms, he goes on to
describe how the Spaniards caracole haughtily on their mules,
through the principal thoroughfares of Worms, and how the
intimidated multitude retire before them.
Cochlseus, the catholic biographer of Luther, describes the
reformer's journey in a satiric strain:-" A conveyance
was prepared for him resembling a litter, and so closed in as
to shelter him from the weather. He was surrounded by
learned individuals, the provost Jonas, doctor Schurff, Amsdorf,
the theologian, &c.; and he was received wherever he passed
by crowds of people. Good cheer reigned in the hostelries
where he put up, and many a merry cup was quaffed, and
* See, in the Elucidations, the Dialogue of the Robbers, written by
Hutten, in the view of combining the nobles and the burgesses against
the priests.




52                THE LIFE OF LUT- HER.
even music heard. Luther himself, in order that he might
become the cynosure of all eyes, played on the harp like
another Orpheus, a tonsured and cowled Orpheus.  And
although the emperor's safe-conduct set forth that he was not
to preach by the way, he, nevertheless, preached at Erfurth on
Low Sunday, and published his sermon."  This picture of
Luther does not exactly assimilate with that drawn by a contemporary shortly before the diet of Worms.  "Martin is of
the middle size, and so emaciated by care and study, that you
might count every bone in his body. Yet he is still in the
very prime of life.'His voice is clear and penetrating. Powerful in doctrine, admirably read in the Scriptures, almost
every verse in which he has by heart, he has acquired the
Greek and Hebrew languages, in order to be enabled to compare and form a judgment on the translation of the Bible. He
never has to stop, having facts and words at will (sylva ingens
verborum et rerum). His manners are agreeable and easy,
untinctured by severity or pride; and he is even no enemy of
the pleasures of life; being lively and good-humored in society, and seeming everywhere quite at his ease and free from
any sense of alarm, despite the dreadful threats of his adver.
saries. So that it-is difficult to believe that this man undertakes such great things without the divine protection. Almost
the only thing with which the world reproaches him is, being
too bitter in retort, and shrinking from no insulting expression."  We are indebted to Luther himself for an admirable
account of the proceedings at the diet; an account that, generally speaking, agrees with those given by his enemies.
"' When the herald delivered me the summons on the Tuesday
in Passion-week, and brought me a safe-conduct from the emperor and several princes, the same safe-conduct was, on the
very next day, the Wednesday, violated at Worms, where 1
was condemned and my works burnt. This news reached me
when I was at Erfurth.  The sentence of condemnation was
already placarded in all the towns; so that the herald himself
asked me whether I Was still minded to go to Worms? Although full of fears and doubts, I replied,'I will go, though
there should be there as many devils as tiles on the roofs!'
Even on my arriving at Oppenheim, near Worms, master Bucer met me, to dissuade me from entering the city,
Sglapian, the emperor's confessor, had gone to him to beg him




ARRIVAL AT WORMS.                   63
to warn me not to enter Wornas, for I was doomed to be burnt
there!- I should do better, he said, to stay in the neighborhood
with Franz von Sickingen, who would gladly receive me. All
this was done by these poor beings to hinder me from appear.
ing; since, had I delayed only three days, my safe-conduct.would have been no longer available; they would have shut
the gates, refused to listen to me, and have tyrannically con.
demned me. But I went forward in the simplicity of my
heart, and as soon as I was within sight of the city, wrote to
inform Spalatin of my arrival, and ask where I was to put
up. They were all thunder-struck at my unexpected arrival;
for they had expected that their stratagems and my own terror
would have kept me outside the walls. Two nobles, the lord
of Hirsfeld and John Schott, fetched me, by the elector of
Saxony's orders, to their own lodgings. But no prince called
upon me; only some counts and nobles who had a great regard
for me. It was they who had laid before his imperial majesty
the four hundred charges against the clergy, with a petition
for the reform of clerical abuses, which, if neglected, they
must, they said, take upon themselves. They all owe their
deliverance to my gospel (preaching).  The pope wrote to
the emperor to disregard the safe-conduct, and the bishops
egged him on to it; but the princes and the states would not
consent, fearing the uproar that would ensue. All this greatly
added to my consideration; they must have stood in greater
awe of me than I of them. Indeed, the young landgrave of
Hesse asked to hear me, visited me, talked with me, and said,
as he took his leave,' Dear doctor, if you are in the right, may
our L;ord God be your aid.' As soon as I arrived, I wrote to
Sglapian, the emperor's confessor, begging him to have the
goodness to come and see me, as his inclination and leisure
might serve. But he declined, saying that it would be useless.
"I was summoned in due form, and appeared before the
council of the imperial diet in the Guildhall, where the emperor, the electors, and the princes were assembled.* Doctor
Eck, the official of the bishop of Treves, began, and said to
me,' Martin, you are called here to say whether you acknow* There were present at the diet, besides the emperor, six electors,
one archduke, two landgraves, five margraves, twenty-seven dukes, and
numbers of counts, archbishops, bishops, &c.; in all, two hundred and
six persons.
5*




54                THE LIFE OF LUTHER.
ledge the books on the table there to be yours?' and he pointed
to them.'I believe so,' I answered. But Doctor Jerome
Schurff instantly added,' Read over their titles.' When this
was done, I said,' Yes, these books are mine.' He then asked
me,'Will you disavow them?' I replied,'Most gracious
lord emperor, some of the writings are controversial, and in
them I attack my adversaries.  Others are didactic and doctrinal; and of these I neither can nor will retract an iota, for
it is God's word. But as regards my controversial writings,
if I have been too violent, or have gone too far against any
one, I am ready to reconsider the matter, provided I have
time for reflection.' I was allowed a day and a night. The
next day I was summoned by the bishops and others who were
to deal with me to make me retract. I told them,' God's
word is not mine, I cannot give it up; but in all else my
desire is to be obedient and docile.' The margrave Joachim
then took up the word, and said,'Sir doctor, as far as I can
understand, you will allow yourself to be counselled and
advised, except on those points affecting Scripture?'' Yes,'
I answered,'such is my wish.' They then told me that I
ought to defer all to the imperial majesty; but I would not
consent. - They asked me if they themselves were not Christians, and able to decide on such things? To this I answered,' Yes, provided it be without wrong or offence to the Scriptures,
which I desire to uphold. I cannot give up that which is not
mine.' They insisted,'You ought to rely upon us, and believe that we shall decide rightly.''I am not very ready to
believe that they will decide in our favor against themselves,
who have but just now passed sentence of condemnation upon
me, though under safe-conduct. But look what I will do:
treat me as you like, and I will forego my safe-conduct and
give it up to you.' On this, baron Frederick von Feilitzsch
burst forth with,'And enough, indeed, if not too much.'
They then said,'At least, give up a few articles to us.' I
answered,'In God's name, I do not desire to defend those
articles which do not relate to Scripture.'  Hereupon, two
bishops hastened to tell the emperor that I retracted. On
which the bishop *** sent to ask me if I had consented to refer
the matter to.the emperor and the empire. I replied that I
had never, and would never, consent to it.  So I held out
alone against all.  My doctor and the rest were ill-pleased at




DETAILS OF THE CONFERENCE.             55
my tenacity. Some told me that if I would defer the whole
to them, they would in their turn forego and cede the articles
which had been condemned by the council of Constance.  To
all this I replied,' Here is my body and my life.'
" Cochleus then came, and said to me,' Martin, if you will
forego your safe-conduct, I will dispute with you.' This, in
my simplicity, I would have consented to, had not Doctor
Jerome Schurff interposed, laughing ironically, with,'Ay,
forsooth, that's what is wanted.'Tis not an unfair offer; who
would be such a fool!'... So I remained under the safeconduct. Some worthy individuals, besides, had interposed
with,'How?  You would bear him off prisoner? That can't
be.' Whilst this was going on, there came a doctor from the
margrave of Baden, who endeavored to move me by high.
sounding words.' I ought,' he said,' to do and sacrifice much
for the love of charity and maintenance of peace and union,
and to avoid disturbance. Obedience was due to the imperial
majesty as to the highest authority, and all occasions of scandal in the world ought to be sedulously avoided; consequently, I ought to retract.'I heartily desire,' was my
answer,' in the name of charity, to obey and do everything in
what is not against faith and the honor of Christ.' Then the
chancellor of Treves said to me,' Martin, you are disobedient
to the imperial majesty, wherefore you have leave to depart
under the safe-conduct you possess.' I answered,'It has
been done as it has pleased the Lord. And you, in your
turn, consider where you are left.' Thus, I took my depart.
ure in my simplicity, without remarking or understanding all
their subtleties. Then they put into execution the cruel edict
of the law, which gave every one an opportunity of taking
vengeance on his enemy, under pretence of his being addicted to
the Lutheran heresy; and yet the tyrants have at last been
obliged to revoke all those acts of theirs. *And it befel me on
this wise at Worms, where, however, I had no other support
than the Holy Ghost."
Some other curious details occur in a more extended account
of the conference at Worms, written immediately after it, and,
perhaps, by Luther, though he is spoken of in it in the third
person:"The day after Luther's arrival at Worms, at four o'clock
in the afternoon, the master of the ceremonies of the empire,




56                THE LIFE OF LUTI- iR.
and the herald who had accompanied him from Wittemberg,
came for him to his hostelry called The German Court, and
led him to the town-hall by secret passages, to escape the
crowd which lined the streets. Notwithstanding this precaution, numbers hastened to the doors of the town-ball and tried
to enter with Luther, but were hindered by the guards.  Many
climbed to the roofs in order to see doctor Martin. When he
entered the hall, many nobles came up to him one after the
other, with words of encouragement:' Be bold,' they said- to
him,'speak like a man, and have no fear of those who can
kill bodies, but who are powerless against souls.'' Monk,'
said the famous captain George Frundsberg, laying his hand
-on his shoulder,' look to it; you are about to hazard a more
perilous march than we have ever done. But if you are in
the right road, God will not forsake you.' Duke John of Weimar had supplied him with the money for his journey.  Luther replied both in Latin and in German to the questions put
to him. He reminded the assembly at first that there were
many things in his works which had met with the approbation
even of his adversaries, and urged that undoubtedly it could
not be this part which he was called upon to revoke. Then
he went on as follows:' The second portion of my works com.
prises those in which I have attacked papacy and the papists,
as having by false doctrine and evil life and examples afflicted
Christianity both in the things of the body and those of the
soul. Now, no one can deny, &c.       Yet the popes have
themselves taught in their Decretals that such of the pope's
constitutions as may be opposed to-the Gospel or the Fathers,
are to be considered false and of no authority.  Were I then
to revoke this portion, I should only fortify the papists in their
tyranny and oppression, and open doors and windows to their
horrible impieties.... It would be said that I had recanted
my charges against them at the order of his imperial majesty
and the empire. God! what a disgraceful cloak I should become for their perversity and tyranny! The third and last
portion of my writings is of a polemical character.  And
herein I confess that I have often becn more rough and violent
than religion and my gown warrant. I do not give myself out
for a saint. It is not my life and conduct that I am discussing
before you, but the doctrine of Jesus Christ.  Nevertheless, I
do not think that it will suit me to retract this more than the




DETAILS OF THE CONFERENCE.             57
rest; since here, too, I should only be approving of the tyranny and impiety which persecute God's people. I am  only a
man. I can defend my doctrine only after my divine Saviour's example, who, when smote by the servant of the high
priest, said to him,' If I have spoken evil, bear witness of the
evil.' If then the Lord himself asked to be interrogated, and
that by a sorry slave, how much more may I, who am but dust
and ashes, and may well fall into error, ask to be allowed to
justify myself with regard to my doctrine?..  If Scripture testimony be against me, I will retract with all my heart,
and will be the first to cast my books into the flames....
*Beware lest the reign of our young and much to be praised
emperor Charles (who is, with God, our present and great
hope) should so have a fatal beginning, and an equally lamentable continuance and end.... Therefore, with all humility, I beseech your imperial majesty and your electoral and
seignorial highnesses, not to allow yourselves to be indisposed
towards my doctrine, save my adversaries produce just and
convincing reasons.''" After this speech, the emperor's orator started to his feet,
and said that Luther had spoken beside the question, that what
had been once decided by councils, could not be again handled
as doubtful; and that, consequently, all he was asked was to
say simply and solely whether he retracted or not. Luther
then resumed as follows:' Since your imperial majesty and
your highness ask me for a short and plain answer, I will give
you one without teeth or horns. Except I can be convinced
by Holy Scripture, or by clear and indisputable reasons from
other sources (for I cannot defer to the pope only, or to councils which have so often proved fallible), I neither can nor will
revoke anything. As it has been found impossible to refute
the evidences that I have quoted, my conscience is a prisoner
to God's word; and no one can be compelled to act against
his conscience. Here I stand; I cannot act otherwise.  God
be my aid, Amen!' The electors and states of the empire
retired to consult on this answer of Luther's; and, after long
deliberation, selected the judge of the bishop's court at Treves
to refute him.' Martin,' he said,'you have not answered
with the modesty becoming your co cAition. Your reply does
not touch the question propounded to vou.... What is the
good of again discussing points wh..la the Church and the




58                THE LIFE OF LUTHER.
councils have condemned for so many centuries?... If
those who oppose the decrees of councils were to force the
Church to convince them of their errors through the medium
of books, there would- be an end to all fixity and certainty in
Christendom; and this is the reason his majesty asks you to
answer plainly yes or no, whether you will retract.' On this,
Luther besought the emperor not to allow of his being forced
to retract in opposition to his conscience, and without his being
convinced that he had been in error; adding that his answer
was not sophistical, that the councils had often come to contradictory decisions, and that he was ready to prove it. The
official briefly answered that these contradictions could not be
proved; but Luther persisted, and offered to adduce his proofs.
By this time it being dusk, the assembly broke up. The Spaniards mocked the man of God, and loaded him with insults
on his leaving the town-hall to return to his hostelry.
"On the following day the emperor summoned the electors
and states to take into consideration the drawing up of the imperial ban against Luther and his adherents; in which, however, the safe-conduct was respected.
" In the last conference the archbishop of Treves asked
Luther what he would himself advise in order to bring the
matter to a conclusion. Luther replied,' The only advice to
be given is that of Gamaliel in the Acts of the Apostles, " If
this counsel, or this work, be of men, it will come to naught;
but if it be of God, ye cannot overthrow it." Shortly after, the
official of Trdves called on Luther at his hostelry with the
imperial safe-conduct for his return. It allowed him twenty
days to reach a place of safety; but enjoined him not to
preach, or otherwise excite the people on his journey. He left
on the next day, April 26, and was escorted by the herald on
the emperor's verbal orders. When he reached Friedburg,
Luther addressed a letter to the emperor, and another to the
electors and states assembled at Worms. In the first, he ex.
presses his regret at having been necessitated to disobey the
emperor, adding,' but God and God's word are above all men.'
He likewise regrets his having been unable to obtain an examination of the evidences which he had drawn from Scripture,
and states his readiness to present himself again before any
other assembly that may be pointed out, and to submit himself
to it in everything without exception, provided God's word




DETAILS OF THE CONFERENCE.            59
sustains no attaint."  The letter to the electors and the states
is to the same effect. To Spalatin he writes (May 14), "You
cannot think how civilly the abbot of Hirsfeld received me.
He sent his chancellor and his treasurer to meet us a long mile
fiom his castle, and waited for us himself some short distance
from it with a troop of cavaliers to escort us into the city.
The senate received us at the gate. The abbot treated us
sumptuously in his monastery, and would make me lie in his
own bed. On the morning- of the fifth day they forced me
to preach. I pointed out to them, but without avail, that they
would lose their regales should the imperialists treat my
preaching as a breach of faith, they having enjoined me not
to preach on the road; at the same time, I stated that I had
never consented to tie up God's word, which was the truth. I
also preached at Eisenach before a terrified clergyman and a
notary, and witnesses who entered a protest against my proceedings, alleging fear of their tyrants as their excuse. So
you may perhaps hear it said at Worms that I have broken my
faith, but I have not. To tie up God's word is a condition beyond my power. Indeed, they thronged on foot from Eisenach
to us, and we entered the city in the evening: all our companions had left in the morning -with Jerome. For me, I
crossed the forest to rejoin my flesh (his parents), and had just
quitted them, intending to go to Walterhausen, when, a few
moments after, I was made prisoner near the fort of Altenstein.
Amsdorf, no doubt, was aware that I should be seized, but he
does not know where I am kept. My brother, having seen
the horsemen timeously, leapt from the carriage without leavetaking, and I have been told that he reached Walterhausen on
foot that evening. As for me, they took off my robe, and made
me dress myself as a knight, and I have allowed my hair and
beard to grow. You would have some trouble to recognize
me, for it is a long time since I have been able to recognize
myself. But here I am now living in Christian liberty, freed
from all the tyrant's laws."
Luther was conducted to the castle of Wartburg, but did
not clearly know to whom he was to attribute the mild and
honorable captivity in which he was detained. Having dismissed the herald who escorted him a few leagues from
Worms, his enemies have inferred that he was apprised of
what was about to happen. His correspondence proves the




60                THE LIFE OF LUTHER.
contrary. A cry of grief, however, was raised throughout
Germany. He was supposed to have perished, and -pope and
emperor were accused. In reality, it was the elector of Saxony, Luther's protector, who, taking alarm at the sentence
launched against him, and unable either to support or abandon him, had devised this means of saving him from his
own daring, and of gaining time while he strengthened his
party. Hiding Luther was a sure way of raising the exalta.
tion of Germany and its fears for the champion of the faith,
to the height.




RESIDENCE AT WARTBURG.                61
BOOK THE SECOND.
A. D. 1521-1528.
CHAPTER I.
A. D. 1521-1524.
L ther's Residence in the Castle of Wartburg.-He returns to Witternm
berg without the Elector's authority.-His writings against the king
of England, and against princes in general.
NV iILST. all is indignation and rage at Worms, that the daring
oflender should have been allowed to escape, the time is gone
by, and he soars invisibly over his enemies from the heights
of the castle of Wartburg. Happy and safe in his dungeon,
he can return to his flute, sing his German psalms, translate
his Bible, and thunder at the devil and the pope quite at his
ease.  "The report gains ground," writes Luther, "that I
have been made prisoner by friends sent from Franconia;"
and, at another time, "I fancy it was supposed that Luther
had been killed, or condemned to utter silence, in order that
the public mind might relapse under that sophistical tyranny
which I am so hated for having begun to undermine."  However, Luther took care to let it be known that he was still
alive.  He writes to Spalatin, " I should not be sorry if this
letter were lost by some adroit neglect on your part, or on that
of your friends, and should fall into our enemies' hands. Get
the Gospel I send you copied out; my writing must not be
recognized."  "It had been my intention to dedicate to my
host, from this my Patmos, a book on the Traditions of men,
as he had asked me for information on the subject; but I was
restrained through fear of thus disclosing the place of m;
6




62                 THE LIFE OF LUTHER.
captivity..... I have had great difficulty to get this letter
forwarded to you, such is the fear of my present retreat's being found out."(June, 1521.)  " The priests and monks who
played off their pranks whilst I was at large, have become so
alarmed since I have been a prisoner, that they begin to soften
the preposterous tales they have propagated about me.  They
can no'longer bear up against the pressure of the increasing
crowd, and yet see no avenue by which to escape. See you
not the arm of the Almighty -of Jacob in all that he works,
whilst we are silent and rest in patience and in prayer! Is
not the saying of Moses herein verified,' Vos tacebitis, et Dominus pugnabit pro vobis' (The Lord shall fight for you, and
ye shall hold your peace). One of those of Rome writes to a
pewit* of Mentz, Luther is lost just as we could wish, but
such is the excitement of the people, that I fear we shall hardly
be able to escape with life, except we search for him with
lighted candles, and bring him back." Luther dates his letters, From the region of the clouds; From the region of the
birds; or else, From amidst the birds singing sweetly on the
branches, and lauding God day and night, with all their
strength; or again, From the mountain; From the island of
Patmos.  It is from this, his wilderness (ex eremo med), that
he pours forth in his sad and eloquent letters the thoughts
which crowd upon him in. his solitude.  "What art thou doing at this moment, my Philip!?' he says to Melancthon; "art
thou not praying for me?  For my part, seated in contemplation the live-long day, I figure to myself the image of the
Church, whilst the words of the eighty-ninth Psalm are ever
present to me,.'Nunquid vane constituisti omnes Jilios hominum?' (Wherefore hast thou made all men in vain?)  God!
what a horrible spectre of God's wrath is this abominable
reign of the antichrist of Rome! I hate the hardness of my
heart which does not dissolve in torrents of tears, mourning
over the sons of my murdered people. Not one is found to
rise up, take his stand on' God's side, or make himself a rampart unto the house of Israel, in this last day of wrath? Oh,
papal reign, worthy of the lees of ages! God have mercy
upon us!" (May 12th.)
* Thisname, applied to one of the dignitaries of the Church, reminds one of Rabelais' marvellous birds, the papegots, evegots (pope.
jays, bishop-jays), &c.




RESIDENCE AT WARTBURG.               63
"When I revolve these horrible times of wrath, my sole
desire is to find in my eyes floods of tears to bewail the desolation of souls brought on by this kingdom of sin and of perdition. The monster sits at Rome, in the midst of the Church,
and gives himself out for God. Prelates flatter, sophists offer
him incense, and there is nothing which the hypocrites will
not do for him. Meanwhile, hell makes merry, and opens its
immense jowl: Satan revels in the perdition of souls. For
me, I sit the day long, drinking and doing nothing. I read
the Bible in Greek and in Hebrew. I shall write something
in German on the liberty of auricular confession. I shall
also continue the Psalter, and the Commentaries (Postillas), as
soon as the materials I require are sent me from Wittemberg,
among others, the J'Iagnificat, which I have begun" (May 24th).
This melancholy solitude was full of temptations and troubles
for Luther.  He writes to Melancthon, " Your letter has displeased me on two grounds: firstly, because I see that you
bear your cross with impatience, give too much way to the
affections, and obey the tenderness of your nature; and, secondly, because you elevate me too high, and fall into the serious error of decking me out with various excellences, as if I
were absorbed in God's cause..This high opinion of yours
confounds and racks me, when I see myself insensible, hardened, sunk in idleness; O grief! seldom in prayer, and not
venting one groan over God's church.  What do I say? my
unsubdued flesh burns me with a devouring fire. In short, I
who was to have been eaten up with the spirit, am devoured
by the flesh, by luxury, indolence, idleness, somnolency. Is
it that God has turned away from me, because you no longer
pray for me? You must take my place; you, richer in God's
gifts, and more acceptable in his sight. Here is a week slipped
away since I have put pen to paper, since I have prayed or
studied, either vexed by fleshly cares, or by other temptations.
If things do not go on better, I will to Erfurth without any
attempt at concealment, for I must consult physicians or surgeons." At this time he was ill, and undergoing great pain;
but he describes his malady in too simple, rather gross terms,
for us to translate them. His spiritual sufferings, however,
were still more acute and were deeper seated (July 13th).
" When I left Worms in 1521, was seized near Eisenach, and
resided in my Patmos, the castle of Wartburg, I was in an




64              - THE LIFE OF. LUTHER.
apartment far from the world, and no one could approach me
save two noble youths, who brought me my meals twice a day.
They had bought me a bag of nuts, which I put in a chest. In
the evening, when I had gone to bed in the adjoining room, and
had put out the light, I thought I heard the nuts rattling against
each other and clicking against my bed. I did not trouble
myself about the matter; but was awaked some time afterwards by a great noise on the staircase, as if a hundred barrels
were being rolled from top to bottom. Yet, I knew that the
staircase was so secured by chains and an iron door, that no
one could ascend. I got up to see what it was, and called out,' Is it you.'.....   ell! so be it... And I recommended
myself to the Lord Christ, of whom it is written, Omnia
subjecisti pedibus ejus (Thou hast put all things under his feet),
as it is said in the eighth psalm, and returned to my bed.Then, John von Berblibs' wife came to Eisenach, suspecting
me to be in the castle and wishing to see me; but the thing
was impossible. They put me in another part of the castle,
and the lady in the room I had occupied; and so great was
the uproar she heard in the night that she thought there were
a thousand devils there."
Luther found few books at Wartburg.  He set ardently
about the study of Greek and Hebrew; and busied-himself
with replying to Latomus's book, which he describes as "so
proellx and so ill-written."  He translated into German Melancthon's Apology, in reply to the Paris doctors, and added
a commentary to it. He displayed, indeed, extraordinary activity, and, from his mountain height, inundated Germany with
his writings: —"I have published a small work in reply to that
of Catharinus, on Antichrist, a treatise in German on Confession, an explanation of the lxvii. Psalm in German, an explanation of the song of the blessed Virgin Mary, in German,
an explanation of the xxxvii. Psalm in German, and a letter
of comfort to the church of Wittemberg. I have in the press
a commentary in German, on the epistles and gospels for the
year; I have also finished a public reprimand to the cardinal
of Mentz, for the idol of indulgences which he has just set up
in Halle, and an explanation of the miracle. of the ten lepers
-all in German. I was born for my Germans,. and will serve
them. I had begun from the pulpit at. Wittemberg, a popular
exposition of both Testaments, and had reached the. xxxii,




THE ARCIHBISIHOP OF IMENTZ.           65
chapter of Genesis in the Old, and the coming of St. John the
Baptist in the New; there I was stopped" (Novemberlst).
"I am all of a tremble, and troubled in conscience because,
yielding at Worms to your advice and that of your friends, I
allowed the spirit to wax weak within me, instead of showing
an Elias to those idols. Let me but once again find myself
in their presence, and they shall hear a far different tale"
(September 9th). The allusion to the archbishop of Mentz, in
the letter just quoted, deserves explanation. It is curious to
note the energy exhibited by Luther in this transaction, and
how he treats the powers, the cardinal archbishop, and the
elector himself, as their master. Spalatin had written to beg
him to suppress his public reprinzand to the archbishop. Luther
replies, " I think I never received a letter so distasteful to me
as your last. Not only have I deferred answering it, but I had
even made up my mind not to answer it. In the first place, I
will not endure your telling me, that the prince will not allow
of any writing against the people of Mentz, and of the public
peace being disturbed. I would annihilate (perdam) you all
sooner, you, the archbishop, and every living being. You say,
rightly enough, that the public peace ought not to be disturbed;
and you will allow God's eternal peace to be disturbed by
such impious and sacrilegious works of perdition? Not so,
Spalatin, not so, prince,; for Christ's sheep's sake will I resist
with all my strength this devouring wolf, as I have resisted
others. I send you a book against him; it was all ready when
I received your letter, which has not induced me to change a
word in it. I must submit it, however, to Philip (Melancthon)
who is to make such alterations as he may think proper. Beware of not forwarding it to Philip, or of seeking to dissuade
him; the thing is settled —you will not be listened to" (November 1l1th).
Some days afterwards, he writes to the bishop himself"This first and faithful exhortation, which I addressed to your
electoral grace, having brought upon me your jeers and ingratitude, I addressed you a second time, offering to receive
your instruction and advice. What was your grace's answer?
-churlish and rude, unworthy of a bishop and of a Christian.
Now, though my two letters have been thrown away, I will
not be disheartened, but, in obedience to the gospel, will address
your grace a third warning. You have just set up again at




66                THE LIFE OF LUTHER.
Halle the idol which beguiles good and simple Christians of
their money and their souls, and you have thus publicly avowed that all which Tetzel did was done in concert with the
archbishop of Mentz..... This same God still lives, doubt it
not, and can still withstand a cardinal of Mentz, though the
latter had four emperors on his side. It is EIis pleasure to
break the cedars, and to lower haughty and hardened Pharaohs.
I beseech your grace not to tempt this God. Did you think
that Luther was dead?  Believe it not. He is protected by
that God, who has already humbled the pope, and is ready to
begin such a game with the archbishop of Mentzi few have
any idea of.... Given from my wilderness, the Sunday
after St. Catherine's day (November 25, 1521).  Your wellwisher and servant, MARTIN LUTHER."
To this, the cardinal replied humbly, and with his own
hand: —" Dear Doctor, I have received your letter, dated the
Sunday after St. Catherine's day, and have read it with all
good-will and friendship. Still, its contents surprise me, as
the matter which led you to write has been remedied long ago.
Henceforward I will conduct myself, with God's aid, as it becomes a pious Christian, and ecclesiastical prince.. I acknow.
ledge that I stand in need of God's grace, and that I am a poor
mortal, a sinner, and fallible, sinning and deceiving himself
daily. I know that without God's grace there is no good in
me, and that of myself I am but a worthless dunghill. Such
is my answer to your friendly exhortation, for I entertain every
desire to do you all manner of grace and good. I cheerfully bear with a fraternal and Christian reprimand, and I hope
that the God of mercy will endow me with his grace and
strength, so that I may live according to his will in this and
all other things.  Given at Halle, St. Thomas's day (December 21, 1521). Albertus, manu propri."
The archbishop's chaplain and adviser, Fabricius Capito, in
an answer to Luther's letter, had found fault with his asperity,
and had said that the great ought to be tenderly treated, excuses made for them, and, at times, their faults even winked
at..... Luther replies:-" You require gentleness and circumspection; I understand you.  But is there anything in
common between the Christian and the hypocrite? The
Christian faith is a public and sincere faith; it sees and pro.
claims things as they really are.... My own opinion is,




LETTER TO CAPITO.                 67
that everything should be unmasked, that there should be no
tenderness, no excuses, no shutting one's eyes to anything, so
that the truth may remain pure, visible, and open to the inspection of all.'... Jeremiah (ch. xl.) has these words:' Cursed be he that doeth the work of the Lord deceitfully.' It
is one thing, my dear Fabricius, to laud and to extenuate vice;
another to cure it by goodness and mildness. Above all, it
behoveth to proclaim aloud what is just and unjust, and then,
when the hearer is deeply impressed by our teaching, to welcome him and cheer him, despite the backslidings into which he
may still lapse.'Him that is weak in the faith receive ye,'
says St. Paul....  I hope that I cannot be reproached with
ever having failed in charity or patience towards the weak.... If your cardinal had written his letter in the sincerity
of his heart, O my God, with what joy, what humility, would
I not fall at his feet! Hfow unworthy should I not esteem myself to kiss the dust beneath them? For am I aught else than
dust and ordure?  Let him receive God's word, and I will be
unto him as a faithful and lowly servant..... As regards
those who persecute and condemn that word, the highest
charity consists precisely in withstanding in every way their
sacrilegious furies.... Think you to find Luther a man
who will consent to shut his eyes, if he be only cajoled a little?.. Dear Fabricius, I ought to give you a harsher answer
than the present..... My love inclines me to die for you, but
whoso touches myfaith touches the apple of my eye. Laugh
at or prize love as you like, butfaith,-the word-you should
adore and look upon as the holy of holies: this is what we
require of you. Expect all from our love, but fear, dread
our faith.... I forbear replying to the cardinal himself, since I
am at a loss how to write to him without approving or blaming
his sincerity or his hypocrisy: he must hear what Luther
thinks through you.... From my wilderness, St. Antony's
day" (January 17th, 1522).
The preface which he prefixed to his explanation of the
miracle of the lepers, and which he addressed to several of
his friends, may be quoted here:-" Poor brother that I am!
Here have I again lighted a great fire; have again bitten a
good hole in the pocket of the papists;- have attacked confession! What is now to be done with me?  Where will they
find sulphur, bitumen, iron, and wood enough to reduce this




68               THE LIFE OF LUTHER.
pestilent heretic to ashes? It will be necessary at the least to
take the windows out of the churches, in order that the holy
priests may find room for their preachings on the Gospel; id
est, for their reproaches and furious vociferations against Luther.  What else will they preach to the poor people?  Each
must preach what he can and what he knows...' Kill, kill,
they call out, kill this heresiarch, who seeks to overthrow the
whole ecclesiastical polity, who seeks to fire all Christendom.'
I hope that I may be found worthy of their proceeding to this
extreme, and that they will heap upon me the measure of their
fathers. But it is not yet time; my hour is not yet come; I
must first exasperate still more this race of vipers, so as to
deserve to find death at their hands."... Being hindered from
plunging into the melee, he exhorts Melancthon from the
depths of his retirement: "Though I should perish it would
be no loss to the Gospel, for you are now going beyond me;
you are the Elisha wh6 succeeds Elijah, and is invested with
double grace. Be not cast down, but sing atnight the -hymn
to the Lord which I have given to you, and I will sing it like.
wise, having no other thought than for the word.  Let him
who is in the dark, be in the dark; let him who is perishing,
perish; provided they cannot complain that we have failed in
our duty" (May 26th, 1521).  He was next pressed to solve
a question which he had himself raised, and which could not
be decided by theological controversies-that relating to conventual vows. The monks, from every quarter, desired the
word that was to release them from their solitary cells, and
Melancthon shrunk from taking the responsibility upon himself; even Luther approaches the subject with hesitation:" You have not yet convinced me that the priestly and monastic vow are to be regarded in the same light. I cannot but
feel that the sacerdotal order, instituted by God, is free, but
not the monastic; whose votaries have chosen their state and
voluntarily offered themselves to God. I do not hesitate to
say that such as have not attained, or who have just arrived
at marriageable age, and who have entered these cut-throat
dens, need have no scruple in leaving them; but I dare not
say the same for those who are advanced in years, or who
have long embraced the state. However, as Paul, speaking
of priests, gives a very comprehensive decision, saying that it
is the devil who has interdicted them marriage, and as the




MONASTIC VOWS.                   69
voice of Paul is the voice of the Majesty of Heaven, I nothing
doubt that we ought openly to abide by the same; and so,
although when they took the vow they bound themselves by
this prohibition of the devil's, yet, now that they know to what
they have bound themselves, they may confidently unbind
themselves (August Ist).  For my own part, I have often
dissolved, without any scruple, vows contracted before the age
of twenty, and would still dissolve such, because every one
must see that they have been contracted without deliberation
or knowledge. But those whose vows I so dissolved had not
yet changed their state or habit; as to such as have already
discharged in their monasteries the functions of the sacrifice,
I have as yet dared nothing. The vain beliefs of men still
overshadow  and perplex me" (August 6th, 1521).  Sometimes he feels more confident and speaks out plainly: —" As
to monastic and priestly vows, Philip and I have conspired in
right earnest to annihilate them.... Every day brings me
such fresh proofs of the monstrosities arising from the accursed
celibacy of the young of both sexes, that no words are more
odious to my ears than the names of nun, monk, priest; and
marriage seems to me a paradise even in the depths of poverty " (November 1st).
In his preface to his work, De Votis M2lonasticis, written in
the form of a letter to his father (November 21st, 1521), Luther says:.... "I did not turn monk voluntarily.  Terrified by a sudden apparition, surrounded by death, and conceiving myself summoned by Heaven, I made an inconsiderate
and forced vow. When I told you this, you answered,'God
send it be not a vision of the devil's raising!' These words,
as if God had spoken by your lips, sank deeply into me; but
I shut my heart, as much as I could, against you and your
words. In like manner, when I subsequently objected your
anger to you, you returned me an answer which struck me
as no other speech has struck me, and which has remained
graven on my heart. You said to me,' Have you not also
heard that you should.obey your parents?' But I was obdurate in my devotional intent, and hearkened to what you said
as being only of man. Still, at the bottom of my soul I could
never despise these words."... "I remember that when I had
taken my vows, my father by the flesh, who was at first
highly irritated, exclaimed when he was appeased,' Heaven




70               THE LIFE OF LUTHER.
grant it be not a trick of Satan's!' a saying which has struck
such deep root in my heart, that I never heard anything from
his mouth which I remembered more tenaciously.  Methinks
God spoke by his lips."  (September 9th.)  He advises Wen.
ceslaus Link to allow the monks to quit their convents as they
liked:-" I am  certain that you will neither do nor suffer
anything to be done contrary to the Gospel, though the annihilation of all monasteries were to follow. I do not like the
tumultuous rush out that I have heard of.... Yet I do not
think it good and convenient to call them back, although they
have not acted well and suitably. You must, after the example of Cyrus, in Herodotus, allow those to leave who wish;
but neither forcibly expel nor retain any one...." He displayed similar tolerance when the inhabitants of Erfurth pro.
ceeded to acts of violence against the Catholic priests. At
Wittemberg, Carlstadt soon fulfilled and even exceeded Luther's instructions.  "Good God!" exclaims the latter, inI a
letter to Spalatin, "will our Wittemberg folk make even the
monks marry! For my part, they will not get me to take a
wife. Be on your guard against marrying, that you may not
fall into the tribulation of the flesh." (August 6th.)
This hesitation and those precautions are clear proofs that
Luther rather followed than led the movement, which was hurrying all minds out of the ancient ways.  "Origen," he writes
to Spalatin, "had a separate lecture for the women; why
should not Melancthon try something of the kind?  He can
and ought, for the people are athirst and a-lhungered.  I am
exceedingly anxious also that Melanethon  should preach
somewhere, publicly, in the town, on holydays, after dinner,
to supplant gaming and drinking.  One would thus learn to
restore liberty, and to fashion it on the model of the ancient
Church.  For if we have broken with all human laws and
shaken off the yoke, shall we stop at Melanethon's not being
shorn and - anointed, at his being married?  He is veritable
priest, and discharges the priest's office; except that office be
not the teaching of the word. Otherwise, no more will Christ
be priest, since he sometimes teaches in the synagogues,
sometimes on board ship, sometimes on the sea-shore, sometimes on the mountain: he has filled every part, in every
place, at every hour, without ceasing to be himself. Melancthon, too, should read the gospel to the people in German, as




LIBERAL'REATMENT 1OF LUTHER.           71
he has begun to read it in Latin, in order that he may thus
gradually qualify himself for a German bishop, as he has become a Latin bishop."  (September 9th.)  Meanwhile, the
emperor being taken up with the wars with the French king,
the elector gained confidence, and allowed Luther a little
more liberty:-" I have gone hunting these two days, in order
to see what this yXvtic7iKpov (sweet-bitter) sport of heroes is like.
We caught two hares, and some poor wretched partridges:
a fitting occupation for idle men. I theologized, however, in
the midst of the nets and dogs: as much pleasure as the sight
gave me, just as much was it for me a mystery of pity and
of pain. What does the amusement image forth except the
devil with his impious doctors as dogs; that is to say, the
bishops and theologians who hunt these innocent little beasts.
I was deeply sensible of the sad mystery shadowed forth in
these simple and faithfal animals.  Take another more atrocious picture.  We had saved a leveret alive.  I had covered
it up in the sleeve of my gown; but leaving it for a moment,
the dogs found the poor thing, and broke its right leg and
strangled it through the gown.  It is thus that the pope and
Satan rage to ruin even the souls that are saved.  In short, I
am sick of this sport.  Methinlks I should prefer piercing with
darts and arrows bears, wolves, wild-boars, foxes, and the
whole tribe of wicked doctors.... I write thus lightly to
teach you courtiers, devourers of beasts, that you will be
beasts in your turn in Paradise, where Christ, the great hunter,
will know how to take and encage you.'Tis you who are the
sport while you are enjoying the sport of hunting."  (August
the 15th.)  All things considered, Luther was not dissatisfied
with his residence at Wartburg, where, in his liberal treatmnent, he recognized the elector's hand.  "The owner of this
place treats me much better than I deserve."  (June 10th.)
"I do not want to be a burthen to any one.  But I am convinced that I live here at the expense of our prince, otherwise
I would not stay an hour longer.  You. know that if any
one's money should be spent, it is that of princes."  (August
15th.)
At the close of November, 1521, his desire to see and exhort his disciples led him to make a short excursion to XWit.
temberg; but he took care that the elector should know nothing
of it.  " I conceal," he writes to Spalatin, " both my journey




~tt72            THE LIFE OF LUTHER.
and my return fiom him.  For what reason? You know it
well enough."
This reason was, the alarming character assumed by the
Reformation in the hands of Carlstadt, of theological demagogues, of breakers of images, Anabaptists, and others, who
began to start up.  " I have seen the prince of those prophets,
Claus-Stork, stalking about with the air and in the attire of
those soldiers whom we call lanzknecht; there was another,
too, in a long gown, and Doctor Gerard, of Cologne. Stork
seems to me carried away by a fickleness of mind, which will
not allow him to depend on his own opinion. But Satan
makes himself sport with these men."  (September 4th, 1522.)
Still, Luther did not attach any great importance to this
movement: "I quit notmy retreat," he writes, "I budge not
for these prophets, for they little move me." (January 17th,
1522.) He charged Melancthon to try them; and it was
on this occasion that he addressed to him the following fine
letter:-(January 13th, 1522): "If you wish to put their
inspiration to the proof, ask them whether they have experienced those spiritual agonies and those divine births, those
deaths and those hells.... If you hear only of sweet, and
peaceful, and devout things (as they say), albeit tlhw should
profess to be caught up to the third heaven, sanction nothing
of the kind. The sign of the Son of Man is wanting-the
/d3aavo; (touchstone), the sole proof of Christians, the rule which
distinguishes minds.  Do you wish to know the place, the
manner, and the time of divine colloquies?  Listen:'As a
lion, so will he break all my bones,' 4-c.' Why castest thou off
my soul? why hidest thou thy face from me?' 4-c.' The sorrows of death compassed me, and the pains of hell gat hold upon
me.' The Majesty of Heaven does not speak, as they pretend,
immediately, and in sight of man: nay,' No man shall see me
and live.' Therefore, He speaketh by the mouth of men;
because we cannot all receive His word.  The Virgin even
was troubled at the sight of an angel. Hearken, also, to the
cry of Daniel and of Jeremiah:' Correct me, but with judgment, not in thine anger?'"  On January 17th he writes:' Take care that our prince does not stain his hands with the
blood of these new prophets. You must fight with the word
alone, conquer with the word alone, destroy with the word
what they have raised by force and violence.  I condemn




JOURNEY TO WITTEMBURG.              73
solely by the word: let him who believeth- believe and follow;
let the unbeliever continue in his unbelief and go his way.
No one must be forced unto the faith or the things of the faith,
but be prevailed upon by the word. I condemn images, but
by the word; not that they may be burnt, but that no trust
may be put in them.'"'
But things were taking place in Wittemberg which would
not suffer Luther to remain longer in his dungeon. He set
off without asking the elector's leave. A curious account of
his journey is given by one of the historians of the Reformation:" John Kessler, a young theologian of Saint-Gall, on his
way with a friend to Wittemberg to finish his studies there,
fell in one evening in an inn near the gates of Jena with Luther, who wore a riding dress. They did not knoiv him. The
horseman had a little book before him, which, as they saw
afterwards, was the Psalter in Hebrew. He saluted them politely, and invited them to seat themselves at his table. In
the course of conversation, he inquired what was thought of
Luther in Switzerland? Kessler replied, that some did not
know how to laud him enough, and thanked God for having
sent him on earth to exalt the truth; whilst others, and especially the priests, denounced him as a heretic who was not to
be spared. From something which the innkeeper said to the
young travellers, they took him to be Ulrich von Hutten.
Two traders came in. One of them drew from his pocket,
andput on the table by him, a newly-printed work of Luther's,
in sheets, and asked if they had seen it. Luther said a few
words about the indifference towards serious matters manifested by the princes at that time assembled at the diet of Nu.
remhberg. He also expressed his hopes' that the Gospel truth
would bear more fruit in succeeding generations, which should
not have been poisoned by the Papal error.'  One of the
traders said,'I am unskilled in these questions; but, to my
mind, Luther must either be an angel from heaven or a devil
from hell; at all events, I will spend the last ten florins that I
have saved up in going to confess to him.' This conversation
took place during supper. Luther had settled beforehand with
the hosteller to pay the reckoning of the whole company.
When the party broke up, Luther shook hands with the two
Swiss (the traders had been called away by their business)
-




74               THE LIFE OF LUTHER.
and begged them to bear his remembrances to Doctor Jerome
Sclurfi; their countryman, as soon as they reached  ittermberg.  And when they inquired whose remembrances it was
they were to bear, he replied:' Simply tell him that he who
is to come salutes him; he will be sure to understand from
whom the message comes.' When the traders returned, and
learnt that it was Luther with whom they had been talking,
they were in despair that they had not known it sooner, that
they had not shown him more respect, and had spoken so sillily before him.  The following morning they were up betimes, on purpose to see him before he left, and to tender him
their most humble excuses. Luther only owned to its being
himself by implication."
On his road to Wittemberg, he wrote to the elector, who had
forbade him to leave Wartburg: ".... I do not hold the
Gospel of men, but of Heaven, of our Lord Jesus Christ; and
I might well have called myself his servant, and assumed the
name of evangelist, as I intend doing henceforward. If I have
sought to be examined, it is not that I doubted the goodness of
my cause, but through deference aridl humility alone. Now,
seeing that this excess of humility only depreciates the Gospel, and that the devil, if I yield an inch of ground, seeks to
take possession of the whole, my conscience compels me to
act differently.  It is enough that, to please your electoral
grace, I have spent a year in retirement. ~Well does the devil
know that this was through no fears of mine. He saw my
eicart when I entered Worms.  Had that town been filled with
devils I would joyfully have flung myself into it. Now, duke
George cannot even pass for a devil; and I leave it to your
electoral grace whether it would not be offensive to the Father
of all mercy, who bids us put our trust in Him, to fear the
anger of this duke?  Did God summon me to Leipsic, his
capital, as He summons me to Wittemberg, I would thither
(forgive the silly expression) though it should rain Duke
Georges nine days on end, and each nine times more furious
than he.... He takes Jesus Christ, then, for a man of stratw.
The Lord may bear with this for a time, but not always. No
more will I conceal from your electoral grace that I shavtoe
more than once besought God with tears to be pleased to en.Ughten the duke; and I will do so once more with all real,:'.t it shall be for the last time.  I also beg your grace's own




LETTER TO ToHE ELECTOR.                75
prayers, and that you would order prayers to be put up, to the
end that we may turn away from him, if God so please, that
fearful judgment which, alas! threatens hinm  each day more
nearly.  I write this to apprise you that I am on my way to
Wittemberg, under higher protection than that of the elector;
so that I have no intention of asking your grace's support.
Nay, I even believe I shall be a better protection to the elector than the elector to me; and did I think that I had to trust
to him I should stay my steps.  The sword is powerless here.
God must act without man's interference.  He, in whom faith
most abounds, will be the most efficacious protector; and, as
I feel your grace's faith to be still weak, I can by no means
recognize in you him who is to protect and save me. Your
electoral grace asks me what you are to do under these circumstances, thinking you have done little hitherto?  I answer, with all submission, that your grace has done only too
much, and that you should do nothing.  God desireth not all
this uneasiness and turmoil about HEis cause; but that we
should trust in Him  alone.  If your grace entertain this
faith you will reap peace and security; if not, I at least will
rest in faith, and shall be obliged to leave to your grace the
torment with which God punishes unbelievers.  Since, then,
I decline complying with your grace's exhortations, you will
be justified before God if I am taken or am put to death. And,
before men, it is my wish your grace should act as follows:That you be obedient to authority like a good elector, allow
the emperor to rule in his states conformably with the laws of
the empire, and forbear from resisting any power which shall
attack my liberty or my life; for no one ought to disarm authority or resist it, save.-Him who has instituted it; else'tis
revolt, and against God.  I only hope that they will have
sense enough to discern that your electoral grace is too high in
place to turn my gaoler; so that, if you leave the doors open
and insist on the recognition of the safe-conduct, should they
come to seize me, you will have satisfied the calls of obedience. On the contrary, if they are unreasonable enough to
order your grace yourself to lay hands on me, I will so manage
that you shall sufi-br on my account no prejudice in body, goods,
or soul.  1 will explain myself, if necessary, more at lengtik
anotfhe- tinme. I forward this, for fear of your grace's being die
tressed at hearing of my arrival; for, as a Christian, I ought *o




76                TIE LTFE OF LUTHER.
comfort everyone and harm none. If your grace had faith you
would behold the wondrous things of God; but if you yet
have it not, you have yet seen nothing. Let us love and glorify God for ever. Amen. Written at Borna, with my guide
by me, Ash Wednesday (March 5th), 1522. Your electoral
grace's most humble servant,        MARTIN LUTHER."
(March 7th.) The elector had requested Luther to explain
to him  his reasons for returning to Witte-mberg, in a letter
which might be shown to the emperor. Luther, in his letter,
gives three reasons:-The urgent entreaties of the Church
of Wittemberg; the confusion that had arisen in his flock;
and, thirdly, the desire to hinder, as far as in him lies, the
outbreaks which he considers to be imminent.... My second reason for returning," he writes, " is,
that during my absence Satan has entered my sheepfold, and
has committed ravages which I can only repair by my- own
presence and lively word; writing would have been useless..My conscience would not allow me to delay longer; I was.
bound to disregard not only your highness's favor or disfavor,
but the whole world's. wrath. It was my flock, the flock entrusted to me by God, my children in Christ Jesus; I could
not hesitate a moment. I am bound to suffer death for them,
and would cheerfully lay down my life, with God's grace,
even as it is asked by Jesus Christ (St. John x. 11). Could
my pen have remedied the mischief,'wherefore should I have
come? Why not, if my presence were unnecessary, have
made up my mind to quit Wittemberg for ever?".. In the
same month, soon after his return to Wittemberg, Luther writes
to his friend Hartmuth von Kronberg.  "... Satan, who is
ever busy amongst the children of God, as Job says (i. 6, 7),
has just done us all, and me in particular, a grievous mischief.
Not all my enemies, however near they have often been to me,
have ever struck me such a blow as I have sustained at the
hands of my friends. I am forced to own that the smoke
from this fire offends alike my eyes and heart. "'Tis by attacking him on this side,' Satan has said to himself,'that I
can prostrate Luther's courage, and overcome his stubborn
mind.  This time he will not escape me.'... Perhaps God
designs to punish me by this stroke for having repressed the
spirit within me at Worms, and spoken too gently to the tyrants.  The pagans, it is true, have since then accused me of




VIOLENT TIRADE AGAINST PRINCES.          77
having shown pride. They know not what faith is. I yielded
to the entreaties of my good friends, who would not have me
appear too unpolished; but I have often repented of this deference and humility.... I myself no longer know Luther,
and wish not to know him. What I preach comes not from
him, but from Jesus Christ. Let the devil fly away with Luther if he can, I care not, so long as he leaves Jesus Christ
reigning in all hearts."
About the middle of this year, Luther broke out with the
greatest violence against princes. A great number of princes
and bishops (amongst the rest, duke George) had just prohibited the translation which he was then publishing of the Bible;
and the price was returned to such as had purchased it. Luther boldly took up the gauntlet so thrown down:-" We have
reaped the first fruits of victory, and have triumphed over the
papal tyranny, which had weighed down kings and princes;
how much easier will it not be to bring the princes themselves
to their senses!... I greatly fear troubles arising, if they
continue to hearken to that silly-pated duke-George, which
will bring ruin on princes and magistrates, over all Germany;
and, at the same time, involve the clergy in a similar fate.
Such is my view of the aspect of affairs. The people are
agitated in all directions, and on the look-out. They will, they
can no longer suffer themselves to be oppressed. This is the
Lord's doing. He shuts the eyes of the princes to these menacing symptoms, and will bring the whole to a consummation,
by their blindness and their violence.  Methinks I see Germany swimming in blood! I tell them that the sword of civil
war is hanging suspended over their heads. They are doing
their utmost to ruin Luther, and Luther does his utmost to
save them. Destruction is yawning, not for Luther, but for
them; and they draw nigh of themselves, instead of shrinking back. I believe the Spirit now speaks in me; and that
if the decree of wrath goes forth in heaven, and neither prayer
nor wisdom can avail, we shall obtain that our Josiah sleep in
peace, and the world be left to itself in its Babylon.-Although
hourly exposed to death, in the midst of my enemies, and without any human aid, I have yet never so despised anything in my
life as these stupid threats of prince George's and his fellows.
The Spirit, doubt it not, will master duke George and his
comrades in folly. I have written all this to you fasting, and
V$




78                THE LIFE OF LUTHER.
at a very early hour, with my heart filled with pious confidence.  MTy Christ lives and reigns; and I shall live and
reign."  (March 19th.)
About the same time, Henry VIII. published the work
which he had got his chaplain Edward Lee to write, and in
which he announced himself the champion of the church.'
"This work betrays royal ignorance, but a virulence and
mendacity as well, which are wholly.Lee's."  (July 22d.)
Luther's reply came out the following year, and exceeded in
violence even all that might have been expected from his writings against the pope.  Never had any private man before
him, addressed a monarch in such contemptuous and audacious
terms:
"' To the words of' fathers, men, angels, devils, I oppose, not
ancient usage, or a multitude of men, but the word alone of
the Eternal Majesty-the Gospel which they themselves are
forced to recognize. On this, I take my stand; this is my glory,
my triumph; and from this, I mock popes, Thomists, Henricists, sophists, and all the gates of hell.  I care little about the
words of men, whatever their sanctity, and as little for tradition and deceitful usage.  God's word is above all.  If I have
the Divine Majesty with me, what signifies all the rest, even
if a thousand Austin friars, a thousand Cyprians, a thousand
of Henry's churches, were to rise up against me?  God cannot err, or be deceived; Augustin an d Cyprian, as well as all
the elect, can err, and have erred.  The mass conquered, we
have, I opine, conquered the popedom.  The mass was as it
were the rock on which the popedom with its monasteiies,
episcopacies, colleges, altars, ministers, and doctrines, on
which, in fine, its whole paunch was founded.  All this will
topple down along with the abomination of their sacrilegious
mass.  In Christ's cause I have trodden under foot the idol of
the Roman abomination, which had seated itself in God's
place, and had become mistress of kings, and of the world.
VWho then is this Henry, this new Thoemist, this disciple of the
monster, that I should respect his blasphemies and his violence'
HIe is the defender of the Church; yes, of his ownl Clhureh,
which lie exalts so h;igh, of the whore wlho lives in purple.
drunken with debauch, of that mother of fornica;ions.  fly
leader is Qhrist; and with one andl the same blow, I wvill dasL
in pieces this Church and its defenders, who are but one.  M:}




THE SECULAR POWIr..                 79
doctrines, I feel convinced, are of heaven.  I have triumphed
with them over him who has more strength and craft in his
little finger than all popes, kings, and doctors, put together.
My doctrines will remain, and the pope will fall, notwithstand.
ing all the gates of hell, and all the powers of the air, the
earth, and the sea. They have defied me to war; well, they
shall have war. They have despised the peace I offered them;
peace shall no more be theirs.  God. will see which of the two
will first have enough of it, the pope or Luther.  Thrice have
1 appeared before them.  I entered Worms, well aware that
Caesar was to violate the public faith in my person.  Luther,
the fugitive, the trembling, came to cast himself within the
teeth of Behemoth.... But they, these terrible giants, has
one single one of them presented himself for these three years
at Wittemberg?  And yet they might have come in all safety,
under the Emperor's guarantee.  The cowards!:Do they
dare yet to hope for triumph? They thought that my flight
would enable them to retrieve their shameful ignominy. It is
now known by all the world; it is known that they have not
had the courage to face Luther alone." (A.D. 1523.)
He was still more violent in the treatise which he published
in German on the Secular Power: " Princes are of the world,
and the world is alien from God; so that they live according
to the world, and against God's law. Be not surprised then
by their furious raging against the Gospel, for they cannot
but follow the laws of their own nature. You must know,
that from the beginning of the world, a wise prince has been
rare;. still more an honest and upright prince. They are generally great fools, or wicked castaways (maxime fatui, pessinmi
nebulones super terrain).  And so the vworst is always to be
expected from them, and scarcely ever good; especially when
the salvation of souls is concerned. They serve God as lictors and executioners, wvhen he desires to chastise the wicked.
Our God is a powerful King, and: must have noble, illustrious,
rich executioners and lictors, such as they, and wills them to
hlave riches and honors in abundance, and to be feared of all.
It is his divine pleasure that we style his executioners merciful lords, that we prostrate ourselves at their feet, that we be
their most humble subjects.  But these very executioners do
not push the trick so far, as to desire to become good pastors.
If a prince be wise, upright, a Christian, it is a great miracle,




THE LIFE OF LUTHER.
a precious sign of divine favor; for, commonly, it happens as
with the Jews, to whom God said,' I will give thee a king in
my anger, and take him away in my,wrath' (Dabo tibi regem
infurore meo, et auferam in indignatione meai). And look at
our Christian princes who protect the faith, and devour the
Turk... Good people, trust not to them. In their great
wisdom, they are about to do something; they are about to
break their necks, and precipitate nations into disasters and
misery..... Now I will make the blind to see, in order that
they may understand these four words in Psalm cvii. Ejfun.
dit contemptum  super principes (He poureth contempt on
princes). I swear to you by God himself, that if you await
for men to come and shout in your ears those four words, you
are lost even though each of you were as powerful as the
Turk; and then it will avail you nothing to swell yourselves
out and grind your teeth... Already there are very few
princes who are not treated as fools and knaves; for the plain
reason that they show themselves such, and the people begin
to use their understanding.... Good masters and lords,
govern with moderation and justice, for your people will not
long endure your tyranny; they neither can, nor will. This
world is no more the world of former days, in which you went
hunting down men like wild beasts." Luther remarks with
regard to two severe rescripts of the emperor's against him:
" I exhort every good Christian to pray with me for these blind
princes, whom God has no doubt sent us in his wrath, and not
to follow them against the Turks.  The Turk is ten times
more able and more religious than our princes. How can
these wretches, who tempt and blaspheme God so horribly,
succeed against him? Does not that poor and wretched crea.
ture, who is not for one moment sure of his life, does not our
emperor impudently boast that he is the true and sovereign
defender of the Christian faith? Holy Scripture says that the
Christian faith is a rock, against which the devil, and death,
and every power shall be broken; that it is a divine power,
and that this divine power can be protected from death by a
child, whom the slightest touch would throw down. 0 God!
how mad is this world! Here is the king of England, who,
in his turn, styles himself, Defender of the Faith!  Even the
Hungarians boast of being the protectors of God, and sing in
their litanies,' Ut nos defensores turos exaudire digner's




IMIUIINENCY OF RE r'OLUTION.           81
(Vouchsafe to hear us, thy defenders)... Why are not
there princes to protect Jesus Christ as well, and others to defend the Holy Ghost? On this fashion, the Holy Trinity and
the faith would, I conclude, at last be fitly guarded!"....
(A. D. 1523).
Daring like this alarmed the elector. Luther could hardly
reassure him:-" I call to mind, my dear Spalatin, what I
wrote from Born to the elector, and would to God that, warned
by such evident signs from God's own hand, you would but
have faith.  Have I not escaped these two years from every
attempt?  Is not the elector not only safe, but has he not for
this year past seen the rage of the princes abated?  It is notb
hard for Christ to protect Christ in this cause of mine;, which
the elector espoused, induced by God alone. Could I devise
any means of separating him from this cause, without casting
shame on the Gospel, I should not grudge even my life. Nay,
I had made sure that before a year was over, they would drag
me to the stake; and in this was my hope of his deliverance.
Since, however, we cannot comprehend or divine God's designs, we shall ever be perfectly safe if we say —' Thy will
be done!' And I have no doubt but that the prince will be
secure from all attack, so long as he does not publicly espouse'and approve our cause. Why is he forced to partake our
disgrace? God only knows; although it is quite certain that
this is not to his hurt or danger, but, on the contrary, to the
great benefit of his salvation" (October 12th, 1523).
What constituted Luther's safety, was the apparent irnmi.
nency of a general revolutionary movement.  The lower
classes grumbled. The petty nobility, more impatient, took
the initiative. The rich ecclesiastical principalities lay exposed as a prey; and it seemed as if their pillage would be
the signal for civil war. The catholics themselves protested by
legal means, against the abuses which Luther had pointed out
in the church.  In March, 1523, the diet of Nuremberg suspended the execution of the imperial edict against Luther, and
drew up against the clergy the Centum Gravasmina (The Hundred Grievances). Already the most zealous of the princes
of the Rhine, Franz von Sic:tingen, had begun the contest
between the petty barons an( princes, by attacking the Palatine.  "Matters," exclaimed Luther, "are come to a grievous
pass.  Certain signs indicate approaching revolution; and




82                 THE LIFE OF LUTHER.
I am convinced Germany is threatened either with a most cruel
war or its last day " (January 16th, 1523).
CHAPTER  II.
Beginnings of the Lutheran Church.-Attempts at organization, &c.
THE most active and laborious period of Luther's life was
that succeeding his return to Wittemberg.  He was constrained to go on with the Reformation, to advance each day
on the road he had opened, to surmount new obstacles, and
yet, from time to time, to stop in this work of destruction to
reconstruct and rebuild as well as he might.  His life loses
the unity it presented at Worms, and in the castle of Wartburg.  tHurried from his poetic solitude into a vortex of the
meanest realities, and cast as a prey to the world,'tis to him
that all the enemies of Rome will apply.  All flock to him,
and besiege his door-princes, doctors, or burgesses.  He
has to reply to Bohemians, to Italians, to Swiss, to all Europe.
Fugitives arrive from every quarter. Indisputably, the most
embarrassing of these are the nuns who, having fled from
their convents, and having been rejected by their families,
apply for an asylum to Luther. This man, thirty-six years
of' age, finds himself obliged to receive these women and
maidens, and be to them  a father.  A poor monk, his own
situation a necessitous one (see, above, c. iv.), he labors to
get some small help for them fiom the parsimonious elector,
who is allowing himself to die of hunger.  To sink into these
straits, after his triumph of WVorms, was enough to calm the
refornmer's exaltation.
The answers he returns to the multitude that come to consult him, are impressed with a liberality of spirit which, aftcerwards, we shall set, him  occasionally lose sight of; when,
raised to be the head of an established church, he shall himself experience the necessity of staying the moveient which
he had impressed on religious thought.
First comes the pastor of Zwickau, HIausmann, calling on




LIMITS OF EVANGELICAL LIBERTY.             83
Luther to determine the limits of evangelical liberty.  He
answers:-_" WVe grant full liberty with regard to the coinmlumnion  in both kinds; but to such as approach becomingly
and with fear. In all the rest, lot us observe the usual ritual,
let each follow his own lights, and each interrogate his own
conscience, how to answer to the Gospel."  The Moravian
brethren come next, the Vaudois of Moravia (March 26th,
1522).  1 "The sacrament itself," writes Luther to them, 1" is
not so indispensable as to render faith and charity superfluous.
It is madness to be meddling with these poor matters, to the
neglect of the precious concerns of salvation.  Where faith
and charity are, there can be no sin either in adoring or not
adoring. On the contrary, where faith and charity are not,
there cannot but be one enduring sin. If these wranglers
will not say concomitance, let them  say otherwise, and give
over disputing, since they  agree  fundamentally.   Faith,
charity does not adore (it is the worship of saints that is alluded to), because it knows that adoration is not commanded,
and that there is no sin in not adoring.  So does it pass at
liberty through the midst of these people, and reconciles them
all, by leaving each to enjoy his own opinion.  It forbids
wrangling with and condemning one another, for it hates sects
and schisms.  I would resolve the question of the adoration
of God in the saints, by saying, that it is altogether indifferent, and open to individual choice or rejection."  IHe expressed himself in regard to this latter subject with singular
haughtiness: " To my own marvel, my opinion of the worship
of saints is so called for by the whole world, that I feel forced
to publish it.  I had rather the question were suffered to rest,
for the one reason that it is unnecessary " (May 29th, 1522).
" As to the exhibition of relics, I think they have already been
exhibited over and over again, throughout the whole world.
With respect to purgatory, it seems to me a very doubtful
matter. It is probable that, with the exception of a small
number, all the dead sleep in a state of insensibility. I do
not suppose purgatory to be a determinate spot, as imagined
by the sophists.  To believe them, all those who are neither
in heaven nor in hell, are in purgatory.  Who dare affirm
this?  The souls of the dead may sleep between heaven,
earth, hell, purgatory, and all things, as it happens with the
living, in profound sleep..... I take this to be the pain




84                THE LIFE OF LUTHER.
which is called the foretaste of hell; and from which Christ,
Moses, Abraham, David, Jacob, Job, HIezekiah, and many
others, suffered such agony. And as this is like hell, and yet
temporary, whether it take place in the body or out of the
body, it is purgatory to me" (January 13th, 1522).
In Luther's hands, confession loses the character it had
assumed under the Church. It is no longer that formidable
tribunal which shuts and opens heaven.  With him, the
priest simply places his wisdom and his experience at the penitent's service; and from the sacrament which it was, confession is transformed into a ministry of comfort and good advice.  "It needeth not, in confession, to recapitulate all one's
sins; each can tell what he likes; we shall stone no one for
this; if they confess from the bottom of their heart that they
are poor sinners, we are satisfied. If a murderer said on his
trial that I had given him absolution, I should say-I know
not whether he is absolved, for it is not I who confess and absolve, it is Christ. A woman at Venice killed, and flung into
the water, a young gallant who had slept with her. A monk
gave her absolution, and then informed against her. The
woman produced in her defence the monk's absolution. The
senate decided that the monk should be burnt and the woman
banished the city. It was a truly wise sentence. But if I
gave a notification signed with my own hand to an alarmed
conscience, and it were handed to the judge, I might lawfully
insist on his giving it up to me, as I did with duke George;
for he who holds another's letters, without a good title to them,
is a thief." As to mass, from the year 1519, he treats its external celebration as a matter of perfect indifference; writing
to Spalatin, " You ask me for a model form of ceremonial for
mass. I implore you not to trouble yourself about minutiae
of the kind. Pray for those whom God shall inspire you to
pray for, and keep your conscience free on this subject. It
is not so important a matter as to require us to shackle still
further by decrees and traditions the spirit of liberty: the
prevailing traditions that overburthen the mass are enough,
and more than enough." Towards the end of his life, in
1542, he again wrote to the same Spalatin (November, 10th):
— " With regard to the elevation of the host do just as it
leases you. I wish no fetters forged on indifferent matters.
This is the strain in which I write, have written, and ever




UiSE OF THE VULGAR TONGUE.             85
shall-write to all who worry me on this question."  Nevertheless, he recognized the necessity of external worship:"' Albeit ceremonies are not necessary to salvation, nevertheless they make an impression on rude minds.  I allude
mainly to the ceremonies of the mass, which you may retain
as we have here at Wittemberg." (January 11th, 1531.) "I
condemn no ceremony, except such as are contrary to the
Gospel. We have retained the baptistery and baptism; although we administer it in the vulgar tongue. I allow of
images in the temple; mass is celebrated with the usual rites
and habits, with the exception of some hymns in the vulgar
tongue, and of pronouncing the words of consecration in German.  In short, I should not have substituted the vulgar
tongue for Latin in the celebration of mass, had I not been
compelled to it." (March 14th, 1528.)  "You are about to
organize the church of Kcenigsberg; I pray you, in Christ's
name, change as few things as possible. You have some
episcopal towns near you, and must not let the ceremonies of
the new Church differ much from the ancient rites. If mass
in Latin be not done away with, retain it; only, introduce
some hymns in German. If it be done away with, retain the
ancient ceremonial an-habits." (July 16th, 1528.)
The most serious change which Luther introduced into the
mass, was translating it into the vulgar tongue.  "Mass shall
be said in German for the laity; but the daily service shall
be performed in Latin, introducing, however, some German
hymns." (October 28th, 1525.) "I am glad to find that
mass is now celebrated in Germany, in German., But that
Carlstadt should make this imperative, is going too far. He
is incorrigible.  Always laws, always obligations, sins of
omission, or commission! But he cannot help it. I should
be delighted to sing mass in German, and am busied with it;
but I want it to have a true German air. Simply to translate
the Latin text, preserving the usual tone and chant, may pass;
but it does not sound well, or satisfy me. The whole text and
notes, accent and gestures, ought to spring from our native
tongue and voice; otherwise, it can only be imitation and
mockery....."  " I wish rather than promise, to furnish
you with a mass in German; since I do not feel myself equal
to this labor, which requires both music and brain-work.
(November 12th, 1524.)  "I send you the mass; I will even
8




86                TTHE LIFE OF LUTHER.
consent to its being sung; but I do not _ike to have Latin
music with GermniLan words.  I should wish the German chant
to be adopted.'"  (March 2ithl, 1525.)' I am of opinion that
it would be advaL-ntagaeoIus, after the example of the prophets,
and the ancient Fathers of the Church, to compose psalms in
German for the people.  We are looking for poets everywhere; but sith you have been gifted with considerable fluency
and eloquence in the Gernman tongue, and have cultivated
these gifts, I play you to assist me in my labor, and to essay
a translation of some psalm, on the model of those I have composed.  I am  anxious to avoid all new words and court
phrases.  To be understood by the people, you require to use
the simplest and commonest langluage,l attending, however, to
purity and precision; and your phrases must be as clear and
as close to the text as possible." (A.D. 1524.)
It was no easy task to organize the new Church.  The
ancient hierarchy was broken up.  The principle of the
Reformation was to reinstate everything according to Scripture warrant; and to be consistent, the Church should have
been restored to the democratic form it assumed during the
first centuries.  Luther, at first, seemed to incline to this.  In
his.De Jliznistris Eccleszi  Inatituetndis (On the Appointment
of Ministers to the Church), addressed to the Bohemians, he
writes-" What a notable invention it is of the papists, that
the priest is invested with an indestructible character, which
no fault he commits can deprive him  of:...  he priest
ought to be chosen, elected by the suffrages of the people, and
then confirmed by the bishop; that is to say, after election,
the senior, the most venerable of the electors, should ratify it
by imposition of hands.  Did Christ, the first priest under the
New Testament, require the tonsure and other fooleries of
episcopal ordination?  Did his apostles, his disciples?.....
All Christians are priests, all may teach God's word, administer baptism, consecrate the bread and wine; for Christ has
said,'Do this in- remembrance of me.' All of us Christians
have the power of the keys. Christ said to his apostles, who
represented the whole human race before him,'I say unto
you, that what you shall loose on earth, shall be loosed in
hleaven.' But to bind and to unloose is no other thing than to
preach and to apply the Gospel. To loose, is to announce
that God has forgiven the sinner his errors. To bind, is to




ABUSES APPREHENDED.                  87
deprive of the Gospel and announce that his sins are remembered.  The names which priests ought to bear, are those of
ministers, deacons, bishops (overseers), dispensers.  On a
minister's ceasing to be faithfiul, he ought to be deposed; his
brethren may excommunicate him, and put some other min.
ister in his place. Preaching is the highest office in the
Church. Jesus Christ and Paul preached, but did not baptize."
(A.D. 1523.) IHe would not, as we have already seen, restrict
all churches to one uniform rule.  " I do not opine that our
Wittemberg rules should be imposed on all Germany."  And
again, "It does not seem to me safe to call a council of ourselves, in order to establish uniformity of ceremonies, a mode
of proceeding fraught with evil consequences, as is proved by
all the councils of the Church from the beginning.  Thus, in
the council of the Apostles, works and traditions received
more attention then faith; and, in the succeeding councils,
the faith was never brought under consideration, but always
opinions and minute questions, so that the name of council has
become as suspicious and distasteful to me as that of free-will.
If one church does not wish to imitate another in these external
matters, what need of hampering ourselves with decrees of
councils, which soon become laws and nets for souls?"
(November 12th, 1524.)
He, nevertheless, felt that this liberty might be extended
too far, and lead the Reformation into innumerable abuses.
" I have read your plan of ordination, my dear Hausmann,
but think it would be better not to publish it.  I have long
since been repenting of what I have done; for since all, in
imitation of me, have proposed their reforms, so infinite has
been the increase in the variety and number of ceremonies,
that we shall soon exceed the ocean of the papal ceremonial."
(March 21st, 1534.)  With the view of introducing some
unity into the ceremonies of the new church, annual visitations were instituted, and held over all Saxony. The visitors
were to inquire into the lives and doctrines of the pastors,
revive the faith of the erring, and exclude from the priesthood all whose manners were not exemplary.  These visitors
were nominated by the elector, on the recommendation of
Luther; who, as he had fixed.his residence at Wittemberg,
formied along with Jonas, Melancthon, and some other theologians, a sort of central committee for the direction of all eccle 




88                THE LIFE OF LUTHER.
siastical affairs.  "The inhabitants of Winsheim have petitioned our illustrious prince to allow you to take charge of
their church; on our advice, he has refused their prayers.
He allows you to return to your own country, should we
judge you worthy of the ministry there (November, 1531).
Signed LUTHER, JONAS, MELANCTHON."
Numerous similar notices occur amongst Luther's letters,
signed by himself and many other protestant theologians.
Although Luther enjoyed no rank which placed him above
the other pastors, he yet exercised a kind of supremacy and
control.  " Still," he writes to Amsdorf, " still fresh complaints against you and Frezhans, because you have excommunicated a barber. As yet, I would fain not decide betwixt
you; but, tell me, I pray you, why this excommunication?2"
(July, 1532.) " We can only refuse the communion. To
endeavor to give to religious excommunication all the effects
of political excommunication, would be to get ourselves
laughed at by trying to assert a power incompatible with the
present age, and which is above our strength.... The pro.
vince of the civil magistrate should not be interfered with.
(June 26th, 1533.)  However, at times, excommunication
seemed to him a good weapon to employ. A burgess of Wittemberg had purchased a house for thirty florins, and, after
some repairs, asked four hundred for it.  "If he persists,"
says Luther, "I excommunicate him.  We must revive
excommunication."  As he spoke of reviving the consistorial
courts, Christian Bruck, the jurisconsult, said to him: "The
nobles and citizens fear you are about to begin with the
peasants in order to end with them."  "Jurist," replied
Luther, "keep to your law and to what concerns the public
peace."  In 1538, learning that a man of Wittemberg despised
God, his word, and his servants, he has him threatened by two
chaplains. At a later period he excludes a nobleman, who
was a usurer, from the communion table. One of the things
which most troubled the reformer was the abolition of the
monastic vows. About the middle of the year 1522, he published an exhortation to the four mendicant orders. In the
month of March the Austin friars, in August the Carthusians,
declared openly for him:-" To the lieutenants of his imperial
majesty at Nuremberg... God cannot ask for vows beyond
human strength to fulfil.    Dear lords, suffer yourselves




VIOLENCE OF THE PEOPLE.               89
to be entreated. You know not the horrible and infamous
tricks the devil plays in convents.  Become not his accomr
plices; burden not your conscience therewith. Ah! did my
most infuriate enemies know the things I hear daily from all
countries, they would help me to-morrow to do away with
convents. You force me to cry out louder than I like.  Give
way, I beseech you, before these scandals become too disgracefully notorious."  (August, 1523.) "I am much pleased
with the general decree of the Carthusians, allowing the
monks liberty to leave and to renounce their habit, and shall
publish it. The example set by so considerable an order will
further our wishes and support our decisions."  (August 20th,
1522.)  However, he wished things to be done without noise
or scandal. He writes to John Lange: —', You have not, I
conclude, left your monastery without a reason; but I should
have preferred your making your reasons public; not that I
condemn your leaving, but that I would have our adversaries
deprived of all occasion of calumny."
Vain were his exhortations to avoid all violence.  The
Reformation slipped away from his hands, and extended itself
every day externally.  At Erfurth, in the year 1521, the
people had forced the houses of several priests, and he had
complained of it; the following year they went further in the
Low Countries.  "You know, I believe, what has taken place
at Antwerp, and how the women have forcibly set Henry of
Zutphen at liberty. The brethren have been expelled from
the convent; some are prisoners in divers places: others have
been let go after denying Christ; others, again, have held
out; such as are by birth citizens of the town have been cast
into the house of the Beghards; all the furniture of the convent has been sold, and the church, as well as the convent,
shut, and they are about to pull it down. The holy sacrament was transferred with pomp to the church of the Holy
Virgin, as if it had been rescued from an heretical spot. Burgesses and women have been put to the torture and punished.
Henry himself is returning by way of Bremen, where he is
stopping to preach the word, at the prayers of the people, and
by order of the council, in despite of the bishop. The people
are animated by marvellous desire and ardor; in fine, a chapman has been set up in business here by some individuals, in
order to import books from  Wittemberg.  Her. xy, indeed,




.THE LIFE OF LUTHER.
required letters of license fro-  you; but we could not get: at
you quickly enough, so we have gra1nted themn in your name,
under the seal of our prior.'  (December l9ith, 1522.)  All
the Austin friars of WittemTberg had left their monastery one
after the other; the prior resigned its temporallities into the
elector's hand, and Luther threw off the gown.  On the 9th
of October, 1524, he appeared in public with a robe like the.
one worn at the present day by preachers in Germany; and
it was the elector's present.  Luther's exanmple encouraged
rnmonks and nuns to re-enter the world; and these helpless
females, suddenly cast out of the cloister, and all at a loss in
a world of which they knew nothing, hurried to him whose
preaching had drawn them out of their conventual solitude.
GT Nine nuns. came to me yesterday, who had escaped from
their imprisonment in the convent of Nimpschen; Staupitza
and two other members of Zeschau's family were of the
number."  (April 8th, 1523.)  "I feel great pity for them,
and especially for those others who are dying in crowds of this
accursed and incestuous chastity.  This most feeble sex is
united to the male by nature, by God himself; if they are
separated, it perishes.  0 tyrants! 0 cruel parents of Germany!... You ask my intentions with respect to them.  In
the first place, I shall have their parents written to receive
them; if they refuse, I shall provide' for them  elsewhere.
Their names are as follow:-A agdalen Staupitz, Elsa von
Canitz, Ave Grossin, Ave Schonfeld, and her sister Margaret
Schonfeld, Laneta von Golis, Margaret Zeschau, and Catharine
von Bora.  They made their escape in the most surprising
manner..... Beg some money for me firom  your rich courtiers, to enable me to support them  for a week or fortnight,
until I restore them  to their parents, or to those who have
promised me to take care of them."  (April 10th, 1523.)  1 "I
am surprised, Spalatin, master mine, that you have sent this
womnan back to me, since you know -my handwriting well, and
give no other reason than the letters not being signed....
Pray the elector to give'some ten florins, and a new or old
gownr1, or sometLhing    of the kind; in short, to give tihse poor
soul:, viriins against thleir will."  (April 22d, 1528.)
On April e0th, 5 Luther writes to Leonardt Koppe, a
wealthy burgess of Torgau, who had aided nine nuns to escape
from their convent, approving of his conduct, and exhorting




SUPPRESSION OF RELIGIOUS HOUSES.           9]1
him not to allow himself to be alarmed by any clamor that
may be raised against him.  " You have done a good work;
and would to God we were able to effect a like deliverance for
the numerous consciences still held in captivity..... God's
word is now in the world, and not in convents."... On June
lith, 1523, he writes to comfort three young ladies whom
duke Henry, son of duke George, had expelled his court for
having  read Luther's writings:- " Bless those who persecute
you, &c..... Unhappily, you are only too well avenged on
their injustice.  You must pity these insensates, these madmen, who do not see that they are hurrying their-souls to perdition by seeking to lo you harm."... "You have already,
no doubt, heard the news that the duchess of Montsberg has
escaped, most miraculously, from the convent of Freyberg.
She is at present in mny house with two young girls, the one,
Margaret Volckmarin, daughter of a Leipsic burgher; the
othel, Dorothea, daughter of a burgess of Freyberg." (October
20th, 1528.)  " This hapless Elizabeth von Reinsberg, expelled from the girls' school at Altenburg, has applied to me,
after having petitioned the prince,-who had referred her to the
commissioners of the sequestered property, begging me to get
you to interest yourself for her with them, &c."  (March,
1533.)  " That young girl of Altenburg, whose aged father
and mother have been arrested in their own house, has applied
to me for succor and advice.  What I amn to do in this business, God only knows."  (July 14th, 1533.)  From some expressions of Luther's we discover that this good nature was
often imposed upon by these women who flocked to him, and
that in many cases even they were only pretended nuns:W" What numbers of nuns have I not supported, at heavy expense. How often have I not been deceived by pretended
nuns, mere harlots, whatever thceir noble birth (gezerosas meretrices)."  (August 24, 1535.)
Luther's notions of the propriety of sutppressing religious
houses were soon modifiied by these imrpositions.  In an exordium addressed to the commune of Leisnick (A.D. 1523) he
dissuades from their violent suppression, and:-ecommends their
being gradually e xtineuihe: I by forbLidding tl-e reception of any
more novices:-' As no one oucht to have force put upon him
in matters of faith," he goes on to say, "' such as are desirous
of remaining in their convents, either from their advanced age,




92                THE LIFE -OF LUTI.ER.
from love of an idle life and of good cheer, or from conscientious motives, ought neither to be expelled nor ill-treated.
They must be left until their time come as they have before
been; for the Gospel teaches us to do good even to the unworthy; and we must take into consideration that these persons embraced their vocation, blinded by the common error,
and have learnt no trade by which they can support themselves.... The property belonging to religious houses should
be employed as follows:-firstly, as I have just intimated, in
supporting these monks who continue in them; next a certain
sum ought to be given to those who leave (even though they
should have brought nothing to the convent), to enable them
to enter upon another way of life, as they quit their asylum
for ever, and they may have learnt something whilst in the
convent. As for those who brought property into the convent,
the greater part, if not all, ought to be restored to them; the
residue should be placed in a common chest for loans and gifts
to the poor of the district. The wish of the founders will thus
be fulfilled; since, although they suffered themselves to be
seduced into parting with their property for monastic uses,
still their intent was to consecrate it to the honor and worship
of God.  Now, there is no finer worship than Christian charity,
which comes to the relief of the indigent; as Jesus Christ will
bear witness on the day of judgment (Matt. ch. xxv.)..
Yet, if any of the founder's heirs should happen to be in want,
it would be equitable and conformable to charity to put them
in possession of a portion of the revenues of the foundation,
even all if necessary, as it could not have been the wish of
their fathers to deprive their children and heirs of bread to
give it to strangers..... You will object to me that I make
the hole too large, and that on this plan but little will be left
for the common chest; each, you will say, will come and pretend that he requires so much or so much, &c. But I have
already said, that this ought to be a labor of equity and of
charity. Let each conscientiously examine how much he requires for his wants, how much he can give up to the chest;
and then let the commune weigh the circumstances in its turn,
and all will go well. And though the cupidity of some individuals may find its advantage in this mutual accommodation, this would be infinitely preferable to the pillage and disorder which we have witnessed in Bohemia.... I would not




SUPPRESSION OF RELIG DUS HOUSES.         93
recommend the aged to quit their monasteries; principally,
because they would only return to the world to be a burden to
others, and would be at a loss to meet, cold as charity is nowa-days, with the comforts they deserve. By remaining within
the monastery, they will not be chargeable to any one, or
obliged to throw themselves on the care of strangers; and
they will be enabled to do much for the salvation of their
neighbors, which in the world they would find difficult, nay,
impossible." Luther ended by encouraging a monk to remain
in his monastery:-" I lived there myself some years, andshould have lived longer, and even up to the present time, had
my brethren and the state of the monastery allowed of my so
doing."  (Feb. 28th, 1528.)
Some nuns in the Low Countries wrote to doctor Martin
Luther, commending themselves to his prayers: pious virgins,
fearing God, who supported themselves by their own industry,
and lived in harmony. The doctor was moved with great
compassion for them, and says:-" Poor nuns like these must
be suffered to live in their own way; and so with thefeldkloster, founded by princes for the nobility. But the mendicant
orders.... It is from cloisters like those of which I was just
now speaking, that able men might be drawn forth for the
ministry of the Church, and for civil government and administration." This epoch of Luther's life was one of overpowering
toil and business, in which he was no longer supported, as at
first, by the excitement of the struggle and the sense of danger.
To Spalatin:-" Deliver me, I beseech you. I am so overwhelmed by others' business, that my life is a burthen to me.
*.. Martin Luther, courtier, not belonging to the court, and
in his own despite (Aulicus extra aulam, et invitus)."  (A. D.
1523.)'~ I am fully occupied, being visitor, reader, preacher,
author, auditor, actor, footman, wrestler, and I know not what
besides."  (October 29th, 1528.)  Parochial reform, uniformity of ceremonial, the drawing up of the great Catechism,
answers to the new pastors, letters to the elector, whose consent was to be obtained for every innovation-here was work
enough, and tedium enough: and, with all this, his enemies
left him no rest. Erasmus published his formidable work De
Libero Arbitrio (On Free Will) against himn; which Luther
did not make up his mind to answer until 1525. The Reformation itself seemed to turn against the reformer.  His old




94                 THE LIFE OF LUTiiJER
friend, Carlstadt, had hurried on in the path in whNlich Luther
was wralking; and it was to check his sudden and violent innovations, that Luther had so precipitately quitted the castle
of Wartburg.  It was not religious authority alone that was
at stake; the civil power was about to be brought into question.  Beyond Carlstadt, glimpses might be caught of Mainzer;
beyond the sacramentarians and iconoclasts, there loomed in
the distance the revolt of the peasants-a Tacquerie, a more
relsonable, and more levelling, servile war than those of antiquity, and not less bloody.
CHAPTER 111.
A.D. 1523 —1525.
Carlstadt. —Munzer. —War of the Peasants.
"' PirAY for me, and help me to trample un der foot this Satan
that has arisen at Wittemberg against the Gospel, in the name
of the Gospel.  We have not to combat an angel become, as
he believes, an angel of light.  It will be cdiiicult to persuade
Carlstadt to give way; but Christ will constrain him, if he
does not yield of himself.  For wve arel  mlsters of life and
death; we who believe in the Meast-er of lifeb and death."
(March 12th, 1523.)  " I am resolved to forbid him the pulpit, into which he has rashly intruded witlhout any vocation,
in despite of God and man."  (Marclh1 9' h.) " I have angered
Carlstadt by annulling his ordinations, although I have not
condemnaed his doctrine.  Yet I am disDleasecd at his busying
himself with ceremonies and outward matters only, to the
neglect of' the true Christian doctrine; that is, of faith and
charity.... By his foolish teaching, he induced his hearers
to fancy themselves Christians on such accounts as —partaking
of the communion in both kinds, renouncing confession, breaking images..... I-e has been seeking to become a new
doctor, and to impose his ordinances on the people, rising on
the ruin of' my authority (pressa iea aucctoritate)."  (March




CAliLSTADT.          9
30th.)  " This very day I took Carlstadt aside, and begged
him to publish nothing against me, since (otherwise) we should
l)e forced to come to sharps w'idt each other.  Our gentleman
swore by all most sacred, to write nothing, against me."
(April 21st.)... "We must teach the weak gently and
patiently.... Would you, who have been a suckling yourself, cut off the breasts, and hinder others from imbibing similar
nourishmennt?  Did mothers expose and desert their children,
vwho cannot, as soon as born, eat like men, what would have
become of yourself?   Dear friend, if you have sucked
enough, and grown enough, let others suck and grow in their
Crltdt gave up his functions as professor and arhdeacon
Carlstadt gave up his functions as professor and archdeacon
at Wittemberg, but not the emoluments, and repaired first to
Orlamunde, then to Jena.  "Carlstadt has established a printing-office at Jena.... But the elector and our academy have
promised, in conformity with the imperial edict, to allow no
work to be published which has not previously been examined
by the commissioners.  We must not allow Carlstadt and his
friends to be the only persons exempt from  submission to*
princes." (January 7th, 1524.) "  As usual, Carlstadt is indefatigable.  With his new presses at Jena he has published,
and will publish, I am told, eighteen works."  (January 14th.)
"Let us leave all sadness and anxiety to be Carlstadt's por.
tion.  Let us maintain the combat, without allowing it to engross us.'Tis God's cause,'tis God's business: the work
will be God's, the victory God's. He can fight and conquer
without us.  If he judges us worthy of a part in this war, we
shall be devotedly ready.  I write this by way of exhorting
you, and, through you, others, not to be alarmed at Satan, or
to sufM r your heart to be troubled. If we are unjust, must
not we be overborne?  If just, there is a just God who will
make our justice evident as-the noon-day. Perish who may,
survive who may, that is no business of ours."  (October
22d, 1524.)  " We shall recall Carlstadt, in the name of the
university, to his duty as teacher of the word, which he owes
to Wittemberg, and fiom a spot Whither he had no call; and,
if he does not return, shall accuse him to the prince."  (March
14th, 1524.)  Luther thought it his duty to repair to Jena;
and Carlstadt, conceiving himself aggrieved by a sermon ofl
Luther's, requested a conference; and they met in Luther's




96                 TIL LIFE OF LUTHER.
apartments in presence of numerous witnesses. After much
recrimination on both sides, Carlstadt said: " Enough, doctor,
go on preaching against me, IJshall know what course to take."
Luther: "If you have anything you long to say, write it
boldly."  Carlstadt: "I will; and without fearing any one."
Luther: "Yes, write against me publicly."  Carlstadt: "If
such be your wish, I can easily satisfy it."  Luther: " Do;
I will give you a florin by way of throwing down the gauntlet."  Carlstadt: "A florin?"  Luther:'" May I be a liar,
if I do not."  Carlstadt: "Well! I'll take up your gauntlet."
On this, Luther drew a golden florin from his pocket and presented it to Carlstadt, saying, " Take it, and attack me boldly;
up and be doing." Carlstadt took the florin, showed it to all
present, and said: " Dear brethren, here is earnest; this is a
token that I have a right to write against doctor Luther: be
ye all witnesses of this."  Then he put it in his purse, and
gave his hand to Luther. The latter drank to his health.
Carlstadt pledged him, and added, "Dear doctor, I pray you
not to hinder me from printing anything I shall wish, and not
to persecute me in any manner.  I think of supporting myself by my plough, and you shall be enabled to judge of its
produce."  Luther:  "Why should I wish to hinder you from
writing against me? I beg you to do it, and have given you
the florin precisely that-you may not spare me. The more
violent your attacks, the more delighted I shall be." They
again gave each other their hands, and parted.
HI-owever, as the town of Orlamunde entered too warmly
into Carlstadt's opinions, and had even expelled its pastor, Luther obtained an order from the elector for Carlstadt's expulsion. Carlstadt read a solemn letter of farewell, first to the
men, then to the women. They had been called together by
the tolling of the bell, and all wept.  "Carlstadt has written
to the inhabitants of Orlamunde, and has subscribed himself,
Andrew Bodenstein, expelled, without having been heard or convicted, by Martin Luther.  You see that I, who have been all
but a martyr, have come to making martyrs in my turn.
Egranus plays the martyr as well; and writes that he' has
been driven away by the papists and the Lutherans. You
cannot think how widely spread Carlstadt's doctrine is on the
sacrament.. * * * * has returned to his senses, and asks
pardon. He, too, had been forced to quit the country.  I have




CARLSTADT.                      97
interceded for him; but I am not sure that I shall succeed.
Martin, of Jena, who had also received orders to depart, has
taken his farewell from the pulpit, all in tears, and imploring
pardon. The only answer he got was five florins; which sum,
by begging through the town, was increased by twenty-five
groschen.  All this is likely to do good to preachers: it will
be a trial of their vocation, and will, at the same time, teach
them to preach and to conduct themselves with some fear
before -their eyes." (October 27th, 1524.) Carlstadt repaired to Strasburg, and thence to Bale.  His doctrines approximated closely to those of the Swiss, to CEcolampadius's,
Zuinglius's, &c.  "I defer writing on the eucharist until Carlstadt has poured forth all his poison, as he promised when
taking a piece of gold of me. Swingle, and Leo, the Jew,
in Switzerland, hold the same opinions of Carlstadt, so the
scourge is spreading: but Christ reigns, if he fights not."
(November 12th, 1524.) However, he conceived it right to
reply to Carlstadt's complaint of having been driven by him
from Saxony.  "In the first place, I can safely say that I
never mentioned Carlstadt to the elector of Saxony, for I have
never spoken a word in my life to that prince, nor have ever
heard him open his lips, and have even never seen him, except
once at Worms, in the emperor's presence, when I was examined the second day. But it is true that I have often written to him through Spalatin, and in particular to entreat him
to resist the spirit arising at Alstet.* But my solicitations
were so ineffectual as to induce me to feel angry with the
elector. Carlstadt then should have spared such a prince the
reproaches which he has heaped upon him.... As to duke
John Frederick, I confess that I have often point~d out to him
Carlstadt's attempts and perverse ambition."... " There is
no joking with my lord All-the-world (Herr Omnes); for which
reason, God has constituted authorities: it being his will that
there should be order here below."
At last, Carlstadt broke out: " I heard yesterday of Cailstadt from a friend of mine at Strasburg, which city he left for
Bale, and has at length vomited forth five books, which are to
be followed by two others. I am handled as double papist, the
* Where Miinzer lived, the leader of tbe revolt of the peasantb,
spoken of further on.
9l




98'THE LIFE OF LUTHER.
ally of Antichrist, and what not?"  (Dec. 14.)  "I hear from
Bale, that Carlstadt's supporters have been punished.
He has been in the town, but privily.  CEcolanmpadius and
Pellican have given in their adhesion to his doctrine."  (Jan.
13th, 1525.)  "Carlstadt had made up his mind to pitch his
tent in Schweindorf; but the count of Henneberg has forbidden this by letters express to the town council. I should like
Strauss to be treated in the same manner.'?  (April 10th,
1525.) Luther seems delighted with Carlstadt's declaring
himself: "' The devil was silent," he writes, "until I won him
over by a florin, which, thanks to God, has been well laid out,
and I don't repent of it."  He straightway published various
pamphlets, written with wonderful energy, Against the Heaven.
ly Prophets: —" Men fear nothing, as if the devil were sleeping; whereas, he prowls around like a cruel lion. But, as
long as I live, I trust there will be no danger; for whilst I
live, I will do battle, hap what may." He goes on to argue,
that all seek what is agreeable to reason only. So with the
Arians and Pelagians. So with the papacy, it was a wellsounding proposition that grace could be advantaged by freewill.  The inculcation of faith and a good conscience is
more important than the preaching of good works; since,
if works fail, whilst faith remains, there is still hope of
aid. -Spiritual means ought to be employed to win true Christians to a knowledge of their sins:-" But for rude men, for
mzy lord Every-body (Herr Oinnes), they must be driven, corporally and rudely, to labor and do their allotted works, so
that, will ye, nill ye, they may be pious outwardly, under the
law and the sword, as we keep wild beasts in cages and
chained.     The spirit of the new prophets aspires to be
the highest spirit, a spirit which has eaten the Holy Ghost,
feathers and all. Bible, they cry out; }yes, bibel, bubel, babel.
Well! Sith the evil spirit is so obstinate in his opinion, I will
not give way, to him any more than I have done before. I
will speak of images: firstly, according to the law of Moses,
and I will say, that Moses forbids only images of God. Let
us then confine ourselves to praying princes to put down images, and let us pluck them out of our own hearts."  Further
on, Luther breaks out into ironical surprise, that the modern
iconoclasts do not push their pious zeal so far, as to get rid of
theii money, and of all precious articles which have figures




QUESTION OF IMAGES.                99
upon them.  "To aid the weakness of these holy folk, and
deliver them from that by which they are defiled, they should
be gallants with but little in their fobs. The heavenly voice it
seems is not strong enough to induce them to throw away
everything of themselves: they need a little violence."
".... When I discussed the question of images at Orlamunde, with Carlstadt's disciples, and proved by the context,
that in every passage they quoted from Moses, the allusion
Vas to the idols of the pagans; one of them, who, no doubt,
fancied himself the ablest, got up and said to me —' Do thou
listen   I may be allowed to thee and thou you, if thou art
a Christian.' I replied,'Speak to me as thou listest.' But
I noticed that he would much more willingly still have struck
me; he was so filled with Carlstadt's spirit, that the others
could not get him to be silent.' If thou wilt not follow Mo.
ses,' he went on to say,' thou must at least admit the Gospel;
but thou hast thrown the Gospel under the table, and it must
be taken up; no, it cannot stay there.'' What then does the
Gospel say?' I replied.'Jesus says in the Gospel (so he
answered), I cannot say the place, but- my brothers here know
it well, that the bride ought to take off her shift on the wedding night. Therefore, we must take off and break all images,
in order to become pure and free from the creature.' Thus
he.... What could I do with men of this sort?  At all
events, it enabled me to learn that breaking images was, according to the Gospel, taking off the bride's shift on her wedding night.  These words, and the speech about the Gospel's
being flunlg under the table, he had heard from his master;
for, no doubt, Carlstadt had accused me of throwing down the
Gospel, in order to imply that he was come to raise it up.
This pride has been the cause of all his misfortunes, and has
driven him out of the light into darkness...  We are glad
of heart and full of courage, wrestling with melancholy, timid,
dejected spirits, that fear the rustle of a leaf, though not having the fear of God, as is usual with the wicked. (Psalm
xxv.) Their passion is to domineer over God, and his word,
and his works.  They would not be so bold were not God invisible, intangible.  Were he a visible man, present to their
eyes, be would put them to flight with a straw. Whoso is
inspired by God to speak, speaks freely and publicly, without
giving himself any concern whether he is alone or unslpport



100                THE LIFE,"  LUTHER.
ed. -Thus did Jeremiah; and I may boast of having clone
thus likewise.* It is then beyond a doubt the devil, that apos.
tate and homicidal spirit, who slips into the background and
then excuses himself, saying, that fi-st hie had not been strong
enough in the faith.  No; the Spirit of God does not make
such excuses.  I know thee well, my devil.... If you ask
them (Carlstadt's partisans) how this sublime spirit is attained,
they do not refer you to the Gospel, but to their dreams, to
imaginary spaces:' Lie thee listlessly down,' say they,' as I
have lain me down, and thou wilt receive it in like manner.
The heavenly voice will make itself heard, and God will speak
to thee face to face.' If you then persist in inquiring what
this listlessness (ennui) is, they know as much about it as Dr.
Carlstadt does of Greek and Hebrew.... DIo you not recognize the devil in this, the enemy of divine order?  IDo you
see how he opens wide his mouth, crying,'Spirit, Spirit,
Spirit,' and, whilst so crying, how he destroys bridges, roads,
ladders; in a word, all means by which the Spirit can reach
thee: to wit, the external order established of God in holy
baptism, in signs, and in his own word? They wish you to
scale the skies and ride on the wind, and tell you neither how,
nor when, nor where, nor what; like them, you are to learn
it of yourself."
"Martin Luther, an unworthy minister and evangelist at
Wittemberg, to all Christians in Strasburg, loving friends in
God:-I would willingly endure Carlstadt's intemperance in
regard to images; and I have, indeed, done more injury to
images by my writings, than he will ever do by all his violence
and fury. But what is intolerable is the exciting and instigating men to all this, as if it were their bounden duty, and
that there were no other proof of Christianity than breaking
images. Beyond doubt, works do not make the Christian;
these outward matters, such as images and the Sabbath, are
left free in the New Testament, as well as all the other cere* "c The spirit of these prophets has invariably chivalrously taken
to flight, yet see how it glorifies itself as a magnanimous and chivalrous spirit. But I, I presented myself inleipsic to dispute in presence
of a hostile population. I presented myself at Augsburg, without safeconduct, before my greatest enemies; at Worms, before Caesar and the
whole empire, although well aware that the safe-conduct was trampled
uFon. My spirit 1as remained free, like a flower of the field."
f4 A  t.- 1.X9!d




QUESTION OF THE REAL PRESENCE.          Ioa
monies of the law. St. Paul says,' WVe know that idols are
nothing in the world.' If they are nothing, wherefore shackle
and torture the conscience of Christians about them?  If they
are nothing, it matters not whether they are tumbled down or
are left standing."  He proceeds to a loftier subject, the question of the real presence; the higher question of the Christian
symbolism, of which that of images is the lower side. It was
on this point, chiefly, that Luther found himself at variance
with the Swiss reformers, and that Carlstadt was brought into
union with them, however far removed he might be from them
by the boldness of his political opinions. "I acknowledge,
that if Carlstadt, or any one else, could have proved to me
five years ago that the sacramental elements are bread and
wine only, he would have done me a great service. I was
then strongly tempted, and writhed, and struggled, and should
have been most happy to have found a solution of the mystery.
I saw clearly that I might so give papistry the most fearful
blow.... There were two more who wrote to me on this
point, and abler men than doctor Carlstadt; and who did not,
like him, torture words to suit their fancy. But I am bound
down, I cannot set myself free; the text is too powerful,
nothing can tear it from my mind. Even now, if any one
could convince by solid reasons that there is only bread and
wine, there would be no need for attacking me so furiously.
I am, unhappily, only too inclined to this interpretation as often
as I feel my Adam within me. But what doctor Carlstadt
imagines and promulgates on this subject touches me so little,
that I am but the more confirmed in my opinion; and, if I
had not before thought so, such idle tales found out of the
Scriptures and in the clouds as it were, would be enough to
convince me of the fallacy of his opinion." He had previously written in the pamphlet, Against the Celestial Prophets:
-" Carlstadt says that he cannot reasonably conceive how the
body of Jesus Christ can be reducedlinto so small a compass.
But if we consult reason, we shall no longer have faith in any
mystery.".... In the next page, Luther adds the following
incredibly audacious piece of coarse humor:-" You seem to:
think that the drunkard, Christ, having drunk too much at
supper, bewildered his disciples with superfluous words."
This violent polemic war of Luther's on Carlstadt, was
daily embittered by the fearful symptoms of general disturb9*




102                 THE LIFE OF LUTHER.
ante which threatened Germany.  The doctrines of the bold
theologian responded to the thoughts and desires which already
filled the minds of the masses in Suabia, Thuringia, Alsace,
and the whole western half of the empire. The lower classes,
the peasanry, who had so long slumbered under the weight
of feudal oppression, heard princes and the learned speak of
liberty, of enfranchisement, and they applied to themselves
that which was not spoken for them..* The reclamation of
the poor peasants of Suabia will remain, in its simple barbarism,
a monument of courageous moderation. By degrees, the eternal hatred of the poor to the rich was aroused; less blind than
in the jacquerie, but striving after a systematic form, which it
was only to attain afterwards, in the time of the English levellers, and complicated with all the forms of religious democracy,
which were supposed to have been stifled in the middle age.
Lollards, Beghards, and a crowd of apocalyptic visionaries
were in motion. At a later moment, the rallying cry was the
necessity for a second baptism: at the beginning, the aim was
a terrible war against the established order of things, against
every kind of order-a war on property, as being a robbery
of the poor; a war on knowledge, as destructive of natural
equality, and a tempting of God, who had revealed all to his
saints. Books and pictures were inventions of the devil. The
peasants first rose up in the Black Forest, and then around
Heilbronn and Frankfort, and in the country of Baden and
Spires; whence the flame extended into Alsace, and nowhere
did it assume a more fearful character.  It reached the Palatinate, Hesse, and Bavaria.  The leader of the insurgents in
*The peasants did not wait for the Reformation to break out into
rebellion, but had risen up in 1491 and in 1502. The free towns had
followed the example; Erfurth in 1509, Spires in 1512, and Worms in
1513. Disturbances broke out again in 1524; but this was the nobles'
doing. Franz of Sickingen, their leader, thought the moment was
come for despoiling the ecclesiastical princes of their temporalities, and
boldly laid siege to Treves. He is said to have been under the guidance
of the celebrated reformers, (Ecolampadius and Bucer, and of Hutten,
who, at the time, was in the service of the archbishop of Mentz. The
duke of Bavaria, the palatine, and the landgrave of Hesse, advanced to
raise the siege, and were for attacking Mentz, in order to punish the
archbishop for his personal connivance of Sickingen. This nobleman
fell; Hutten was exiled, and, from this moment without an asylum,
but always writing, always violent and a prey to passion; he died no
long tiD.e afterwards in extreme want.




ARTICLES OF THE PEASANTS.              103
Suabia was one of -the petty nobles of the valley of the Neck.
er, the celebrated Goetz of Berlichingen, Goetz with the -Iron
Hand, who pretended they had forced him to be their general
against his will.
"Complaint and Loving Demand of the Confederation of
Peasants, with their Christian prayers; the whole set forth
very briefly in twelve principal articles.-To the Christian
reader, peace and divine grace through Christ! There are,
now-a-days, many anti-Christians who seize the occasion of
the confederation of the peasants to blaspheme the Gospel, saying:' These are the fruits of the new doctrines; obedience
is at an end; each man starts up and spurns control; the
people flock together and assemble tumultuously, seeking to
reform and depose authorities, ecclesiastic and secular; and,
perhaps, even to murder them.' To these perverse and impious allegations the following articles are answers. In the first
place, they turn aside the disgrace with which God's word is
attempted to be covered; in the second, they, by Christian
proof, clear the peasants from the reproach of disobedience and
revolt.  The Gospel is not a cause of insurrection or of trouble; it is a message which announces the Christ, the promised
Messiah; this message, and the life it teaches, are love, peace,
patience, and union alone. Know, too, that all who believe in
this Christ will be united in love, peace, and patience. Since,
then, the articles of the peasants, as will be more distinctly
shown hereafter, have no other aim than to secure the hearing
of the Gospel, and the living in conformity with it, how can
anti-Christians call the Gospel a cause of trouble and disobe.
dience! If the anti-Christians and the enemies of the Gospel
oppose demands of the kind, it is not the Gospel which is the
cause-it is the devil, the mortal enemy of the Gospel, who,
through disbelief, has excited in his victims the hope of crushing and effacing God's word, which is only peace, love, and
union. Hence, it clearly follows that the peasants, who, in
their articles, demand such a Gospel for their edification and
the regulation of their life, cannot be called disobedient or revolters. -If God calls and invites us to live according to his
word, if he choose to hearken to us, who will blame God's
pleasure, who impeach his judgment, who strive against what
he wills to do? He heard the children of Israel when they
cried unto him, and delivered them from the hand of Pharaoh.




104               THE LIFE OF LUTHER.
Cannot he still save his own at the present day? Yes, he will
save them, and speedily! Read, then, the following articles,
Christian reader; read them carefully, and judge."
The articles follow:   -
I. "In the first place, it is our humble prayer and request,
our unanimous wish, to enjoy henceforward the power and the
right of electing and choosing a pastor ourselves, with the
power of deposing him if he conduct himself improperly.
The pastor whom we choose must preach the holy Gospel to
us clearly, in its purity, without any additions of human precept or command. For, by always having the true faith declared to us, we are enabled to pray to God, to beseech his
grace, to form this true faith within us, and to strengthen it.
If the divine grace be not formed within us, we still remain
flesh and blood, and then we are worthless.'Tis clearly seen
in Scripture, that we can only reach God by the true faith,
and attain beatitude by his mercy. Such a guide and pastor,
then, fulfilling his office as instituted in Scripture, is indispensable to us."
II. "Since the lawful tenth is established in the Old Testament (which the New has confirmed in everything), we will
pay the lawful tenth of grain, but after suitable sort... 
Being henceforward minded that the elders of a district receive and collect such tenth, supply the pastor elected by the
district with sufficient for the fit support of himself and family,
acquainting the district therewith, and apply the remainder to
the relief of the poor: any surplus beyond should be reserved
for the charges of war, of convoy, and other like things, so as
to relieve poor folk from the taxes levied on those accounts.
If, on the other hand, it be found that one or more villages
have, in the hour of want, sold their tithes, the purchasers
shall have nothing to fear from us, for we will enter into arrangements with them according to circumstances, so as to
indemnify them proportionally as we shall be able. But as
for those who, instead of acquiring the tithe of a village by
purchase, have-either they or their ancestors —forcibly taken
possession of it, we owe them nothing and shall give them
nothing; this tithe is to be employed as specified above. With
regard to small tithes, and the tithe of blood (of cattle), we will
in no wise pay them, for God. the Lord created animals to be
freely used by man. We consider this tithe to be an unlaw.




ARTICLES OF THE PEASANTS.            105
ful tithe, invented by men; wherefore we shall no more
pay it."
In their IIId article the peasants declare that they will no
longer be treated as the property of their lords, "' fbr Jesus
Christ, by his precious blood, has redeemed all without exception, the shepherd the same as the emperor." They will be
free, but only according to Scripture; that is to say, without
any licentiousness, and duly recognizing authority; for-the
Gospel teaches them to be humble, and to obey the powers that
be "in all fitting and Christian things."
IV. "It is contrary to justice and charity that the poor
should have no right in game, in birds, and in the fish of the
running waters, or that they should be compelled to endure,
without remonstrance, the enormous damage done to their fields
by the beasts of the forests, since, when God created man, he
gave him power over all animals without distinction." They
add, that in conformity with Gospel precepts, they will respect
the rights of those nobles who can prove by title-deeds that
they purchased their right of fishing; but that the rest shall
lose all without indemnity.
V. " Those woods and forests which were anciently held in
common, but have passed into the hands of a third party in
any other way than by fair purchase, ought to return to their
original proprietary, that is, to the commune; and every inhabitant should have the right to take out of them such proportions of fuel as shall seem good to the elders."
VI. They require the services imposed upon them, and
which daily become more oppressive, to be alleviated; desiring to serve " like their fathers, after God's word."
VII. The seignior must not require more gratuitous services
from the peasants than is prescribed by their mutual covenant
(Vereinigung).
VIII. The rents on many lands are grievously burthensome. The lords are required to accept the arbitrement of
irreproachable persons, and to lower the rents according to
equity, " that the peasant may not toil in vain, since the laborer
is worthy of his hire."
IX. Justice is partially administered, and new penalties constantly imposed. No one is to be favored, and the ancient
rules to be the law.
X. All fields and meadows taken from the common land,




106               THE LIFE OF LUTHER.
otherwise than by equitable purchase, to return to the commune.
XI. Fines on deaths are revolting, and in open opposition to
God's will, "being a spoiling of the widow and the orphan,';
and are to be wholly and for ever abolished.
XI.        "If it happen that any one or more of the
preceding articles be opposed to Scripture (which we do not
think is the case), we renounce such beforehand. If, on the
contrary, Scripture suggest to us any others on the oppression
of pne's neighbor, we reserve all such, and declare our adhe-,sion to them  equally beforehand.  May the peace of Jesus
Christ be with us all! Amen."
Luther could not be silent at this great crisis.  The nobles
accused him of being the originator of these troubles. The
peasants availed themselves of his name, and prayed him to
be arbiter. He did not shrink from the dangerous office; and
in his reply to their twelve articles, acts as judge between the
prince and the people. In none of his writings has he displayed more elevation.
Exhortation to Peace, in reply to the TweZve Articles of the
Peasants of Suabia, and also in opposition to the spirit of murder and robbery evinced by the other peasants riotously assembled.  " The peasants now assembled in Suabia have just
drawn up and circulated, in print, twelve articles, containing
their complaints against the powers that be.  What I most approve of in this document, is their declaration in the twelfth
article, of their readiness to receive any better evangelical instruction than their own on the subject of their griefs. In
fact, if such be their true intentions (and as they have avowed
their designs in the face of men, without fearing the light, I
cannot conclude otherwise), a happy end to all these troubles
may yet be looked for. And I, who am also of those who
make the Holy Scriptures their study on this earth, I, to whom
they apply by name (appealing to me in one of their printed
statements), I feel myself singularly emboldened by this declaration of theirs to publish to the world my opinion also on
the subject in question, in conformity with the precepts of charity which ought to bind all men together. By so doing, I
shall free myself both before God and men from the reproach
of having contributed to the evil by silence, should this end
fatally. Perhaps, too, they have only made this declaration by




LUTHER S EXHORTATION TO PEACE.          107
way of a blind; and, no doubt, there are enow evil-disposed
persons amongst them for this, since it is impossible that all
should be good Christians in so vast a multitude; it is the
more likely that many of them make the honesty of the rest
a cloak for their own evil designs. Well, if there be imposture in this declaration, I forewarn the impostors that they
will not succeed, and that success would be their damnation,
their eternal loss. This business in which we are engaged is
great, and full of peril; affecting both the kingdom of God
and that of the world. In fact, if the revolt should spread
and be triumphant, both would perish; both secular government and God's word, and the whole land of Germany would
be laid waste. Under such grave circumstances, then, we
feel impelled to give our advice freely on all things, and without regard to persons. At the same time, we are all of us no
less bounden to become at last attentive and obedient, and to
cease closing our ears and hearts, the which has called forth
the fullness of God's wrath and his most fearful thunders (scinen volien Gang und Schwang).  The numerous alarming
sights which have in these latter times appeared in heaven and
earth, announce great calamities and unheard-of changes to'Germany. To our misfortune, we have been but little moved
by them; but God will not the less pursue the course of his
chastisements, until he at last soften our heads of iron."
FIRST PART.  To the Princes and Nobles.-" We have no
one on earth to thank for all this disorder and insurrectionary
movement, if it be not you, ye princes and lords, and you,
above all, ye blind bishops, insensate priests and monks, who,
even to this day, hardened in your perversity, cease not to
exclaim against the holy Gospel, albeit you know it for just
and good, and that you can say nothing against it. At the
same time, as secular authorities, you are the executioners
and leeches of the poor, sacrificing everything to your unbridled luxury and pride, until the people neither will nor can
endure you any more. The sword is already at your throats,
and you yet think yourselves so firm in the saddle that you
cannot be overthrown. With this impious security of yours,
you will break your necks. Many a time have I exhorted you
to bear in mind this verse (Psalm cvii.), Effundit contenpturn
super principes' (iHe poureth contempt upon princes). You
are doing your utmost to have these words fulfilled in you;




108               THE LIFE OF LUTHER.
you will have the mace, already uplifted, fall and crush you;
advices, counsels, are superfluous. Nevertheless, the signs of
God's wrath on earth and in the heavens are addressed to you.'Tis you, and your crimes, that God wishes to punish. If
these peasants who attack you now are not the ministers of his
will, others will arise. Should you defeat them, you would
no less be conquered. God would raise up others. He wishes
to strike you, and he will strike you. You fill up the measure
of your iniquity, by imputing this calamity to the Gospel, and
to my teaching.  Go on calumniating. You will now learn
what my doctrine is, what the Gospel is; there is another at
the door who will teach you, if you do not amend.  Have I
not ever zealously and ardently exhorted the people to obedience unto authority, even to yours, tyrannical and intolerable
as it has been? Who has combated sedition more than I?
And so the prophets of murder hate me as much as you do.
You persecuted my Gospel by every means in your power,
whilst this Gospel was inducing the people to pray for you,
and aiding to keep up your tottering power. And, truly, if I
sought revenge, I need now only laugh in my sleeve, and look
on whilst the peasants are at their work: I might even make
common cause with them, and'envenom the wound. God
preserve me from such thoughts! Wherefore, dear lords,
friends or enemies, scorn not my loyal aid, albeit I aam but a
poor man; scorn not either this rebellion, I beseech you: not
that I mean to say that they are too strong for you; it is not
they I would have you fear, but God, the angry Lord. If he
wishes to punish you (you have only deserved it too well), he
will punish you; and if there be not peasants enough, he will
change the stones into peasants-one, in his hands, would slay
a hundred of yours. As many as you are, neither your cuirasses, nor your might, would save you.
"If you are still open to advice, dear lords, in God's name,
retreat a little from before the wrath which you see let loose.
One fears and shuns a drunken man. Cease your exactions;
give truce to your sharp tyranny; treat the peasants as a man
in his senses treats madmen, or the drunken. Do not plunge
into a struggle with them; you cannot know how it will end.
Employ mildness at first, for fear a slight spark, spreading all
around, should kindle throughout Germany such a fire as can.
not be extinguished. You will be no losers by mildness; and




LUTHER S EXHORTATION TO PEACE.         10O
even if you should, peace will indemnify you a hundred-fold.
War may engulph and ruin you, body and soul. The peasants
have drawn up twelve articles, some of which contain such just
demands, as to dishonor you before God and men, and to realize
Psalm cvii., for they cover the princes with contempt. Now I
could easily draw up other articles against you, and more important ones, perhaps, as regards your government of Germany, as
I have done in my book To the German [Nobility. But my words
have been to you as the passing wind; and therefore, you have
now to undergo all these reclamations from peculiar interests.
As to the firstarticle, you cannot deny them the free choice
of their own pastors. They wish to have the Gospel preached
to them. Authority cannot and ought not to hinder this, but
ought to allow every one to teach and to believe what he thinks
right, whether it be the Gospel or falsehood: it is enough to
prohibit the preaching of disorder. and sedition. The other
articles, touching the material condition of the peasants, fines
on deaths, accumulation of services due, &c., are equally
just; for authority was not instituted for its own interests, or
to make subjects the tools of its caprices and bad passions, but
for the interest of the people. Now your crying exactions can;
not be long endured. What would it benefit the peasant to see
his fields bear as many florins as blades of grass, or grainsof
wheat, if his lord should despoil him in the same proportion,
and waste, like straw, the money he draws from him, in dress,
castles, and feastings? What it most behoveth to do, is to
retrench all this luxury, and stop up the holes by which money escapes, so that something may be left in the peasant's
pocket.
SECOND PART.  To the Peasants. —" Thus far, dear fiiends,
you have seen but one side. I have set forth that the princes
and lords who prohibit the preaching of the Gospel, and who
bow down the people with intolerable burthens, have deserved
that God should hurl them from their seats, for they have sinned against God and man, and are without excuse. Nevertheless, it is for you to prosecute your enterprise conscientiously
and justly. If you are conscientious, God will aid you; though
you should even momentarily succumb, you would eventually
triumph; such of you as should fall in the struggle would be
saved. But if justice and conscience be against you, you will
succunb; and though even you should not succumb, but slay
10




110              THE LIFE OF LUTHER.
all the princes, you would be none the less lost for ever, body
and soul. This is no jesting matter. Your bodies and life eternal
are at stake. You have to weigh well, not your own strength
and the wrongs of your adversaries, but whether you are proceeding justly and conscientiously. Believe not, I beseech
you, the prophets of murder whom Satan has raised up amongst
you, and who come from him, although they invoke the holy
name of Gospel. They will hate me for this advice which I
am giving you, and will call me hypocrite; but I care not. My
wish is to save from God's wrath the good and honest amongst
you; I fbar not the rest, and reck not of their contempt. I
know One who is stronger than them all; and He teaches me,
by Psalm iii., to do what I am now doing. The hundred thousand affright not me....
"You call on God's name, and pretend to act according to
his word. Then, forget not, above all, that God punishes him
who calls upon his name in vain. Dread his wrath. Who
are you, and what is the world 2 Forget you that HEe is the
omnipotent and terrible G6d, the God of the deluge, and who
rained his thunders upon Sodom? Now, it is plain that you
honor not his name. Does not God say,' They that take the
sword, shall perish with the sword?' And St. Paul,' Be ye
all obedient to authority in all respect and honor?' How can
you, after this, still pretend that you act according to the
Gospel? Beware; a fearful judgment awaits you. But, you
say, authority is wicked, intolerable, will not allow us the
Gospel, overwhelms us with burthens beyond all measure, is
ruining us, body and soul. To this I reply, that the iniquity
and injustice of authority are no excuse for revolt, for the
punishment of the wicked does not appertain to every man.
Besides, the natural law says, that no one should be judge in
his own cause, or avenge himself, for the Proverb truly says,'To strike the striker is naught.' The divine law teaches us
the same thing:'Vengeance is mine; I will repay, saith the
Lord.' Your enterprise, therefore, is not only contrary to
law, according to the Bible and the Gospel, but also to the
natural law and simple equity. You cannot go on with it
except you can prove that you have been called to it by a new
commandment of God's, directed to yourselves, and confirmed
by miracles. You see the mote in the eye of authority, but
you cannot see the beam in your own. Authority is unjust in




LUTHERS EXHORTATION TO PEACE.           11
interdicting you the Gospel, and overwhelming you with burthens; but how much more unjust are you, who, not content
with interdicting God's word, trample it under foot, and arro.
gate the power reserved to God alone?  Again, who is the
greater thief (yourselves shall be the judge), he who takes a
part, or he who takes all? 1Now, authority takes your goods
unjustly from you; but you strip it, not of goods only, but of
body and life. You assert loudly, it is true, that you will
leave it something; who will believe you?  You have taken
power from it; who takes all does not fear to take part; when
the wolf devours the sheep, it devours ears as well.
"And how is it you do not see, my friends, that if your
doctrine were true, there would no longer be on earth authority, order, or justice of any kind? Each would be his
own judge; and there would be nothing to be seen but murder,
desolation, and robbery. What would you do, if, assembled
as you now are, each affected to be independent, to do himself justice, and be his own avenger? Would you allow it?
Would you not say that judgment belonged to one's superiors?
This law must be alike observed, by pagans, Turks, and Jews,
if there is to be order and peace on earth. So far from being
Christians, you are worse than pagans and Turks. What
will Jesus Christ say, seeing his name so profaned by you?
Dear friends, I greatly fear Satan has sent amongst you prophets of murder, who covet the empire of this world, and who
think to compass it through you, careless of the dangers,
spiritual and temporal, into which they are plunging you.
"' But, now, to pass to the Gospel law. This does not bind
pagans like the law of which we have just been treating.
Does not Jesus Christ, from whom ye are named Christians,
say,-' Resist not evil; but whosoever shall smite thee on the
right cheek, turn to him the other also?'... Do you hear
him, ye assembled Christians? How does your conduct square
with this command? If you know not how to endure, as our
Lord requires; quickly resign his name; you are unworthy
of it; or he will suddenly deprive you of it himself." (Here
Luther quotes other scriptural injunctions to forbearance.)
"? Suffer, suffer-the cross, the cross-this is the law of Christ;
there is none other.... Ah! my friends, if you act thus,
when will you attain unto that other command which bids you
love your enemies and do them good?... Oh! would to




112               THE LIFE OF LUTHER.
God that the greater number of us were rather good and
pious pagans, observing the natural law! To show you how
far you have been led astray by your prophets, I have only to
remind you of some examples which throw light on the law
of the Gospel. Look at Jesus Christ and St. Peter in the
garden of Gethsemane. Did not St. Peter suppose that he was
doing right in defending his Master and his Lord from those
who were about to deliver Him to the executioners?  And
yet, you know that Jesus Christ upbraided him as a murderer
for having resisted sword in hand. Again: what is the conduct of Jesus Christ on the cross? Does he not pray for his
persecutors? does he not say,' Father, forgive them, they
know not what they do?' And was not Jesus Christ glorified
after having suffered, and has not his kingdom prevailed and
triumphed?  In like manner, God would aid you if you knew
how to suffer as he requires. To take an example of the
present day: how has it happened that neither emperor nor
pope could do anything against me?  The greater their efforts
to stay and destroy the Gospel, the greater its growth and
power. I have drawn no sword, raised no revolt, have ever
preached obedience to authority even when persecuting me,
have relied always on God, and put my trust in him. Hence,
despite the pope and tyrants, he has not only preserved my
life, itself a miracle, but has favored and diffused my Gospel
more and more. And how, now, are you thinking to serve the
Gospel by directly contravening it?  In truth, you are inflicting a fearful wound on it in the minds of men; crushing it, if
I may so say, by your perverse and mad attempts.
" I tell you all this, dear friends, to show you how you profane Christ's name and his holy laws. However just your
demands may be, it becomes not a Christian to fight or to, use
violence: we must suffer injustice; such is our law. (1 Cor.
vi.) I repeat to you, then, act now as you like; but lay aside
the name of Christ, and do not shamefully take it as a cloak
for your impious conduct. I will not permit it. I will not
tolerate it. I will tear this name from you by every effort of
which I am capable, to the last drop of my blood...
Not that I wish by this to justify authority; the injuries inflicted by it are, I acknowledge, immense: but what I wish is
that, if, unhappily (may God avert it!), if, I say, you come
into collision, men may call neither party Christians. It wilU




LUTHER S EXHORTATION TO PEACE.         113
be a war of pagans, and nothing else; for Christians do not
fight with swords and arquebusses, but with the cross and
patience; even as their general, Jesus Christ, does not handle
the sword, but suffers himself to be bound to the cross. Their
triumph does not consist in dominion and power, but in submission and humility. The arms of our chivalry have no
corporeal efficacy; their strength is in the Most High.
"Call yourselves, then, men who wish to follow nature, and
not endure evil. Such is the name which suits you; and if
you do not take it, but persist in retaining and constantly calling upon the name of Christ, I can only consider you as my
enemies, as those of the Gospel, like the pope and the empe.
ror. Now, know that in this case I have made up my mind
to refer myself wholly to God, and to implore him, in order to
enlighten you, to turn against you, and to shipwreck your
enterprise. I shall so risk my life, as I have done by opposing the pope and the emperor; for I see plainly that the devil
having been unable to get the better of me through them,
seeks to exterminate and devour me through the prophets of
murder who are among you. Well, let him devour me; the
morsel will not be easy of digestion. However, dear friends,
I humbly pray you, and as a friend who wishes your good, to
reflect well before you proceed further, and to spare me fighting and praying against you; albeit I myself am but a poor
sinner, still I know that I should be so justified in this matter
that God would infallibly listen to my prayers. He has himself taught us in the holy Pater.Noster, to pray that his name
may be hallowed on earth as it is in heaven. It is impossible
for you to have the same trust' in God; since Scripture and
your conscience condemn you, and tell you that you are acting like pagans and enemies of the Gospel. If you were
Christian you would not be using the fist and sword, but saying,' Deliver us from evil,' and' Thy will be done' (here follow
texts from Scripture in illustration). But you wish yourselves
to be your own God and Saviour; the true God, the true Saviour abandon you then. The demands which you have
drawn up are not contrary to natural law and equity in their
tenor, but in the violence with which you would force them
from authority; and he who has drawn them up is not a pious
and sincere man, for he has referred to numerous chapters
from Scripture, without citing the verses, in order to throw an
10*




114               THE LIFE OF LUTHER.
air of speciousness around your enterprise, and to seduce you
and plunge you into dangers. On reading these chapters, one
does not see much bearing on your enterprise, but the contrary
rather; to wit, to live and act Christianly.  He must, I take
it, be a seditious prophet who would wish to attack the Gospel
through you. May God be pleased to oppose him, and to keep
you from him.
" In the first place, you boast in your preface, of only asking to be allowed to live according to the Gospel. But do you
not yourselves confess that you are in rebellion? And how, I
ask you, have you the audacity to color such conduct with the
holy name of the Gospel? You cite the example of the children of Israel; you say that God heard the cries they raised
unto him, and delivered them. Why then not follow his
boasted example? Call on God, as they did, and wait till he
send you also a Moses, who will prove his mission by his
miracles.  The children of Israel did not rebel against Pharaoh; they did not combine for mutual aid as you propose to
do. This example then is directly adverse to you, and damns
instead of saving you. No more is it true that your articles,
as you proclaim in your preface, teach the Gospel, and are in
conformity with it. Is there one out of the twelve which
contains any point of evangelical doctrine? Have they not
all the one single object of enfranchising your persons and
your goods? Do they not all treat of temporal things? You,
you covet power and worldly goods, and will endure no wrong.
The Gospel, on the contrary, takes no care of these matters,
and makes external life consist in suffering, in bearing injustice, the cross, in patience, and contempt of life and of all
worldly matters. You must either then renounce your enterprise, and consent to suffer wrong, if you wish to bear the
name of Christians; or else, if you persist in your resolution,
lay down this name and take another.  Choose; there is no
alternative. You say that the Gospel is hindered from reaching you. I reply, that there is no power earthly or heavenly
which can hinder it. Public teaching marches free under
the heavens, and is as little bound to any place as the star
which, traversing the clouds, announced to the wise men of
the East the birth of Jesus Christ... If the Gospel be interdicted the town or village in which you are, follow it wheresoever it may be preached... Jesus Christ has said (Mat.




-LUTHER'S EXHORTATION TO PEACE.          115
thew x.), C But when they persecute you in this city, flee ye
into another.' He does not say,' If they persecute you, stay
there, conspire against the lords in the name of the Gospel, and
make yourselves masters of the town.' What then are those
Christians who, in the Gospel's name, turn robbers and
thieves?  Have they the effrontery to- call themselves evangelical?"
Reply to first article:-" If the authorities will not cheerfully support the pastor desired by the commune, the latter,"
says Luther, " may charge itself with his support. If the
authorities will not tolerate the said pastor, let the faithful follow him into another commune."
Reply to the second article:-" You desire to dispose of a
tithe which is not yours; this would be -a robbery. If you
wish to do good, do it out of your own means, not those of
others.  God says through Isaiah,'A  stolen offering I detest.' "
Reply to the third article:-" You wish to apply to the
flesh the Christian liberty taught by the Gospel. Had not
Abraham and the other patriarchs, as well as the prophets,
slaves? Read St. Paul; the empire of this world cannot
subsist without inequality of persons."
Reply to the eight last articles: —" As to your articles
touching game, fuel, services, rent, &c., I refer them to the
lawyers, it is not for me to judge of them; but I repeat to you
that the Christian is a martyr, and has no care for all these
things.  Cease, then, speaking of Christian law, and rather
say it is human law, the natural law which you claim; for
the Christian law commands you to suffer, as regards these
matters, and to complain to God alone."
"Dear friends, such is my teaching in reply to your request to me.  May it be God's will that you faithfully keep
your promise, and be guided according to Scripture. Do not
all cry out at once-Luther is a flatterer of princes; he speaks
contrary to the Gospel; but read first, and consider whether
what I say is not founded on God's word.' Exhortation to both parties:-Since, then, my friends, you
neither of you are maintaining a Christian cause, but acting
alike against God, forego, I beseech you, all violence. Otherwise, you will cover all Germany with horrible and endless
carnage. For as ytou are both equally involved in injustice,




1 16              THE LIFE OF LUTHERyou will but rush to mutual destruction, and God will chastise one offender by the other.
"You, lords, have Scripture and history against you, which
teach you the punishment which has ever followed tyranny.
You are yourselves tyrants and executioners, for you interdict
the Gospel.  There is no hope, then, that you will escape the
fate which has hitherto visited your equals. Consider thd
empires of the Assyrians, the Persians, the Greeks, the Romans, how they all perished by the sword after having begun
by the sword.  God wished to prove that it is he who judges
the earth, and that no injustice shall remain unpunished.
"You, peasants, you, too, have Scripture and experience
against you. Revolt has never ended well, and God has
sternly cared that the text,' They that take the sword, shall
perish with the sword,' shall not be a deceitful one. Though
you shall conquer all the nobles; when conquerors of the
nobles, you would turn upon and rend yourselves like-wild
beasts. The Spirit not reigning over you, but flesh and blood
only, it would not be long before God would send an evil spirit,
a destroying spirit, as he did to Sichem and its king....
"What fills me with grief and pity (and would to heaven
that it could be redeemed with my life!) are the two irreparable misfortunes which must fall upon both parties. In the
first place, as you all fight for injustice, it is inevitable that
those who shall perish in the struggle will be everlastingly
lost, body and soul; -for they will die in their sins, without
repentance, and unsuccored by grace. The other misfortune
is, that Germany will be laid waste; such a carnage once
begun, there will be no ceasing until the destruction is complete. It is easy to commence the battle, but beyond our
power to stop it. Madmen, what have those children, women,
and old men, done to you whom you are hurrying to ruin with
you, that you should fill the country with blood and rapine,
and make so many widows and orphans? Oh! Satan is rejoicing! God, has waxed into his most fearful wrath, and
threatens to let him  loose upon us. Beware, dear friends;
all are involved. What will it benefit you to damn yourselves
gaily for ever, and to leave behind you a land ensanguined
and desert? Wherefore, my advice would be to choose some
counts and lords from the nobility, and an equal number of
councillors from the towns, and to entrust them  with the




SANGUINARY PROCLAMATION.              117
amicable arrangement of the matters in dispute. You, lords,
if you will listen to me, will renounce that outrageous pride of
which you must at last divest yourselves, and will relax your
tyranny so that the poor man also may enjoy a little ease.
i' ou, peasants, you will give way on your side, and will aban.
dlon some of your articles, which go too far.  On this wise,
matters will not, indeed, be treated according to the Gospel,
but they will at least be arranged conformably with human
lawv.
" If you do not (which may God forefend!) follow some such
plan, I cannot hinder you from coming into collision; but I
shall be innocent of the loss of your souls, of your blood, of
your goods. Your sins will lie at your own door. I have
told you this is no struggle of Christians with Christians, but
of tyrants and oppressors, with robbers and profaners of the
name of the Gospel.  Those who shall perish will be everlastingly damned. For me, I and mine will pray to God to
reconcile you, and to restrain you from proceeding to the extremes you contemplate. Nevertheless, I cannot conceal from
you that the terrible signs which have been made manifest in
these latter times sadden my soul, and fill me with fear lest
God's wrath be too livelily kindled, and he may exclaim, as
in Jeremiah:' Though these three men, Noah, Job, and Daniel, were in it, they only shall be delivered, but the land
shall be desolate.' God grant that you may fear his wrath,
and amend, that the calamity may at least be deferred! Such
are the counsels which, my conscience bears me witness, I
tender you as a Christian and a brother; God grant they
bring forth fruit.  Amen!"
The biographical character of this work, and the limits
within which we must restrict it, do not allow us to enter into
the history of this German jacquerie. (See, however, the
Additions and Illustrations.)  We must be contented here
with citing the sanguinary proclamation issued by Dr. Thomas
Manzer, the leader of the Thuringian peasants, which contrasts strikingly with the mild and moderate tone observable
in the twelve articles given above:" The true fear of God before all.
"Dear brethren —How long will you slumber?  Will you
for ever disobey God's will, necause, in your limited comn



1 18              TlTHE LIFE OF LUTHER.
prehension, you deem  yourselves abandoned?  How- often
have I repeated my exhortations! God cannot longer reveal
himself. You must be firm; if not, sacrifice and griefs will
all have been in vain. I forewarn you, your sufferings will
in such case re-commence. We must either suffer in God's?
cause, or become martyrs to the devil. Be firm, then; give
not away to fear or sloth; cease from flattering dreamers and
impious wretches who hdve wandered from the path. Arise,
and fight the Lord's fight.  Time presses.  Make your
brethren respect God's testimony; otherwise, all will perish.
Germany, France, Italy, are wholly up in arms; the Master
swishes to play his game; the hour of the evil-doers is come.
At Fulda, during Passion week, four churches of the bishopric
were sacked: the peasants of Klegen in Hegau, and those of
the Black Forest, have risen to the number of three hundred
thousand. Their mass increases daily. All my fear is, that
these silly ones may be ensnared into some deceitful compact,
the disastrous consequences of which they cannot foresee.
Though you should be but three, yet, confiding in God and
seeking his honor and glory, a hundred thousand enemies
would not affi-ight you.  Up, up, up (Dran, dran, dran)!'Tis
time; the wicked tremble. Be without pity, though even Esau
should speak you fairly. (Gen. xxxiii.) Listen not to the groans
of the impious: they will supplicate you most tenderly; they
will weep like children; be not moved by them; God forbade
Moses to be so (Deut. vii.), and has made a revelation to us of
the same prohibition. Raise the towns and villages, above all,'the miners of the mountains..... Up, up, up, whilst the fire is
heating; let not the sword, warm with blood, have time to
chill.  Forge Nimrod on the anvil, pink panik. Slay all in the
tower; whilst they shall live, you will never be freed from the
fear of men.  One cannot speak of God to you, as long as they
reign over you.  Up, up, up, whilst it is day.  God goes before you; follow.  The whole of this history is described and
explained in St. Matthew, c. xxiv. Be not then afraid.  God
is with you, as it is said, c. ii., paragraph 2.  God tells you
to fear nothing.  Fear not numbers.'Tis not your battle,'tis
the Lord's;'tis not you who fight. Be bold, and you wvill
experience the power of succors lorn on higlh. Amen. Given
at Mtuilhausen, in 1525.  TaoslAs MiUNZER, God's servan*
against the wicked."




COMPARISON BETWEEN LUTHER AND MfJNZER.    119
In a letter to the elector Frederick and duke John, Luther
draws a comparison between himself and Mtinzer.  "As to
me, I am only a poor man, and began my undertaking with
bar and trembling, like St. Paul, as he himself confesses (1
Dor. ii. 3-6), he who, nevertheless, could boast of having
heard a heavenly voice. I hear not such voices, and am not
sustained by the Spirit. With what humble and apologetic
frame of mind did I not begin to attack the pope! What lnternal struggles did I not go through! What supplications did
I not address to God! My first publication attests this. Yet,
with this poor spirit of mine, I have done what this terrible
world-cracking (We2lfressergeist) spirit has not yet dared to
attempt.*.I have held disputations at Leipzig, in the midst
of a hostile population. I have attended the summons of my
greatest enemy to Augsburg. I have shown myself at Worms,
before Cwesar and the whole empire, although well aware that
my safe-conduct was broken through, that craft and treachery
were on the watch for me.  However weak and poor I then
was, my heart, notwithstanding, assured me that I behoved to
enter Worms, although I should find there as many devils as
tiles on the roofs.... I have been compelled, in my career, to
meet in argument, without remission, one, two, three, no matter how many, and upon their own ground.  Weak and poor
in mind, I have been necessitated to stay by myself like the
flower of the field; I could select neither adversary, nor hour,
nor place, nor mode of attack, nor distance to be observed, but
have been necessitated to hold myself ready to answer the
whole world, as the apostle teaches (1 St. Peter iii. 15).
And this spirit who has -soared above us all as high as the sun
above the earth, this spirit who barely regards us as insects
and worms, requires an assembly of such as are favorable to
him, and from whom he has nothing to fear, and refuses to
reply to two or three challengers who would question him
apart.  The reason is, that we have no other strength than
that which Jesus Christ gives us; if he leave us to ourselves,
the rustling of a leaf will malie us tremble; if he support us,
our spirit is conscious within itself of the power and glory of
the Lord. I am forced to vaunt myself, foolish though it be,
and St. Paul was forced as well (2 Cor. xi. 16); but would
* Miinzer refused to dispute in any assembly, public or private, which
was unfavorable to him.




120               THE LIFE OF LUTHER.
willingly refrain, could I do so in the presence of these lying
spirits."
Immediately after the defeat of the peasants, Melancthoy
published a brief account of Manzer; of course, singularly)
unfavorable to the conquered. He asserts, that Munzer flea
to Frankenhausen, where he concealed himself in a bed, and
feigned to be sick, but was found out by a cavalier, and recognized through his portfolio.  "Whilst he was being handcuffed, he kept crying out, and duke George saying to him,'You are in pain, Thomas; but those poor people who have
been killed, pushed on to their death by you, have suffered
more to-day;''They would not have it otherwise,' was his
reply, bursting out into laughter, as if possessed by the devil.
Miinzer confessed, on his examination, that he had long thought
of-reforming Christendom, and that the insurrection of the
Suabian peasants had struck him as a favorable opportunity.
He showed extreme pusillanimity in his last moments, and
was so bewildered, as to be unable to repeat the Credo of himself. Duke Henry of Brunswick repeated it, and he said it
after him.  He also publicly confessed that he had acted
erroneously. With regard to the princes, he exhorted them
to be less hard to the poor, and to read the books of Kings,
saying, that if they followed his advice, they would never
have similar dangers to fear. He was then decapitated. His
head was fixed upon a pike, and remained exposed as an example. Before his execution, he wrote to the inhabitants of
Milhausen, recommending his wife to-them, and praying them
not to avenge themselves on her. He added, that "before he
quitted the world, he thought it his duty earnestly to exhort
them to discontinue the revolt, and avoid all fresh effusion of
blood."
Whatever may have been the atrocities that sullied Miinzer
and the peasants, one cannot but be surprised at the severity
with which Luther speaks of their defeat. He could not pardon them, for having compromised the name of Reformation.
" O wretched spirits of troubles, where are now the words
with which you excited and stirred up poor people to revoltwhen you said that they were God's people, that God fought
for them, that any one of them could beat down a hundred
enemies, that with a hat they could kill five at a blow, and
that the stones fired from the arquebuss, instead of striking




GENEROSITY OF LUTHER.              12i
those opposite, would turn, and kill those who fired them?
Where now is Mainzer, with that sleeve in which he boasted
he could catch all the missiles directed against his people T
What is now that God, who for near a year has prophesied by
the mouth Manzer?. I am of opinion, that all the peasants
ought to perish, rather than the princes and magistrates, since
they take up the sword without divine authority. The peasants
deserve no mercy, no tolerance, but the indignation of God and
man."  (May 30th, 1525.)'" The peasants," he says elsewhere, "are under the ban both of God and the emperor, and
may be treated as mad dogs." In a letter dated the 21st of
June, he enumerates the horrible massacres committed upon
them by the nobles, without displaying the least sign of interest
or pity.
He showed more generosity towards his enemy-Carlstadt,
who was, at the time, exposed to the greatest dangers, and had
infinite difficulty in justifying himself for having taught doctrines akin to those of Munzer. He returned to Wittemberg,
and humbled himself before Luther, who interceded for him,
and obtained the elector's permission for his settling as a
husbandman at Kemberg, which he desired to do. "I am
grieved about the poor man; and your grace knows that we
should have pity on the unfortunate, especially when they are
innocent." (Sept. 12th, 1525.) On Nov. 22d, 1526, he again
writes..... " Doctor Carlstadt earnestly prays me to intercede
with your grace to allow him to inhabit the city of Kemberg,
as the malice of the peasants renders living in a village irksome
to him. Now, as he has kept himself quiet up to the present
time, and as he will be under the eye of the provost of Kemberg, I humbly beseech your electoral grace to grant his re.
quest, although your grace have already done much for him,
and have even drawn suspicion and calumnies on yourself on
his account. But so much the more abundantly will God return it to you.'Tis for him to think of the safety of his soulthat is his concern; to treat him well as regards his bodily
wants, is ours."
" To all dear Christians into whose hands the present writing
shall fall, the grace and peace of God our Father, and of our
Lord Jesus Christ; Doctor Martin Luther.-Doctor Andreas
Carlstadt has just forwarded to me a small work, in which he
clears himself of the charge of having been one of the leaders
11




1 22    -         THE LIFE OF LUTHER.
of the rebels, and earnestly entreats me to get it printed, i;.
order to save the honor of his name, and, perhaps, even his lifei
which is endangered through the haste with which they will hurry,
through the trial of the accused. Indeed it is reported that rapiA
proceedings are about to be instituted against many poor persons, and the innocent to be executed along with the guilty,
without hearing or proof, in the wantonness of rage; and I
much fear the' cowardly tyrants, who before trembled at the
fall of a leaf, waxing now so bold in glutting their rage, that,
on the destined day, God will cast them down in their turn.
Now, albeit doctor Carlstadt is my greatest enemy on questions of doctrine, and there is no hope of our agreeing on such
points, the confidence with which he applies to me in his hour
of fear, rather than to those old friends of his who erst excited
him  against me, shall not be deceived, and I shall gladly do
him this service, and others, if possible." Luther goes on to
express his hopes that, by God's grace, all will yet turnout
well for Carlstadt, and that he will at the last renounce his errors
touching the sacrament. At the same time, hedefends himself against any charge that may be brought on account of his
conduct on this occasion, of his yielding a jot on doctrinal
points; whilst to any charge of excess of credulity, he replies,
"' That it becomes neither him nor any one to judge another's
heart.'Charity suffereth long,' says St. Paul; and, elsewhere,' Charity believeth all things, hopeth all things.' This,
then, is my opinion. So long as doctor Carlstadt' offers to take
his trial, and to undergo fitting punishment should he be convicted of having taken part in the rebellion, I am bound to
credit both his word and this writing of his, although previously
inclined to consider himself and his friends animated with a
seditious spirit, and am bound to aid him to procure the inquiry
whfTch he solicits."
Luther next proceeds to ascribe much of what has happened,
to the violence with which princes and bishops have opposed
the spread of religion.  "; Hence that popular fury which,
naturally, will not be appeased until the tyrants be low in the
mud; since things canpot last when a master can only inspire
fear instead of love. No, let us leave our black-coats and
country squires to shut their ears against warnings: let them
go on, let them go on; let them continue to accuse the Gospel
of the evil which they have brought upon themselves; let thern




THEOLOGICAL WAR.                  123
always say,' What do I care for it?' Soon wil there come
Another, who will answer them,' Yet a little while and thereshall be nor prince nor bishop on the face of the earth.' Let
them, then, alone; they will soon find what they have been
so long looking for; the thing is set a-going. God grant they
may yet repent in time! Amen. Therefore, I beseech nobles
and bishops, and every one, to suffer doctor Carlstadt, on this
solemn allegation of his that he can clear himself from all implication in the rebellion, to enter on his defence, for fear of
tempting God more, and of the people's anger becoming more
violent and justified..... He has never lied, He who has
promised to hearken to the cries of the oppressed; and He
wanteth not power to punish.  May God grant us his grace.
Amen." (A.D. 1525.)- — " Germany, I fear me, is lost. Perish
she must, since the princes will only employ the sword. Ah!
they think that they can thus pluck out, hair by hair, the good
God's beard.  He will smite them on the cheek therefore."
(A.D. 1526.)-"- The spirit of these tyrants is impotent, cowardly,
foreign from every honest thought. They deserve to be slaves
of the people. But, by the grace of Christ, I am sufficiently
avenged in the contempt I entertain foxr  them, and for Satan,
their god."  (The end of December, 1525.)
CHAPTER  IV.
A. D. 1524-1527.
Luther attacked by the Rationalists.-Zwingle.-Bucer, &e.Erasmus.
DURING the -whole of this terrible tragedy of the war of the
peasants, the theological war was raging against Luther. The
Swiss and Rhenish reformers, Zwingle, Bucer, CEcolampadius,
participated in Carlstadt's theological principles, differing fiom
him in little save in their submission to the civil power. Not
one of them would remain within the limits to which Luther
desired to restrict the Reformation. Hard and frigid logicians,
they daily effaced the traces of that antique Christian poesy




124                THE LIFE OF LUTHER.
which he sought to preserve.  Less daring, but more danger.
ous still, the king of the literary world, the cold and ingenious
Erasmus, rained fearful blows upon him.  Zwingle and
Bucer,* men of a political cast of mind, had long been striving
to preserve, at any price, the -apparent unity of Protestantism.
Bucer, that grand architect of subtleties (Bossuet), concealed
his opinions for some time from Luther, and even translated
his German works.  "No one," says Luther, "no one has
translated my works into Latin more ably or exactly than
master Bucer. Fe- foists into them none of his vagaries touching the sacrament. Did I seek to display my inmost'heart and
thought in words, I could not do better."  At another time he
seems to have detected. the infidelity of the translation. On
September 13th, 1527, he writes to a printer, that Bucer, in
translating his works into Latin, had so altered certain passages as to pervert the sense; "it is on this fashion that we
have made the fathers heretics." And he begs him, should he
reprint the volume, to prefix a preface from himself, warning
the reader of the changes introduced by Bucer. In 1527, he
published a work against Zwingle and CEcolampadius, in
which he styled them new Wickliffites, and denounced their
opinions as sacrilegious anid heretical. At length, in 1528, he
said, "I know: enough, and more than enough, of Bucer's
iniquity to feel no surprise at his perverting against me my
own published sentiments on the sacrament..... Christ keep
you, you who are living in the midst of these ferocious beasts,
these vipers, lionesses, panthers, with almost more danger than
Daniel in the lions' den." " I believe Zwingle to be worthy
of a holy hate for his rash and criminal handling of God's
word."  (October 27th, 1527.)  "What a fellow  is that
Zwingle, with his rank ignorance of grammar and dialectics,
not to speak of other sciences!" (November 28th, 1527.)
In a second publication against them, in 1528, he says, " I
reject, and condemn as mere error, all doctrine which assumes
the will to be free."  This was the subject of his grand quar*'lhe learned of the sixteenth century generally translated their
proper names into Greek. So, Kuhhorn (Cowhorn) changed his name
into that of Bucer; Hausschein (House-light) into aEcolampadius;
Didier (from Desiderium, desire) into Erasmus; Schwarz-Erde (Blackearth) into Melancthon, &c. Luther and Zwingle, the two popular
reforlners, are the only ones who retained their own proper appellatione hi the vulgar tongue.




LETTER TO ERASMUS.                125
rel with Erasmus; which began in 1525, the year that Eras.
mus published his De Libero Arbitrio.  Up to that time they
had been on friendly terms. Erasmus had frequently stood
forth in defence of Luther; and the latter, in return, consented
to respect the neutrality of Erasmus. The following -letter
proves that down to 1524 Luther thought it expedient to
observe some delicacy towards him: —" This has been a long
silence, dear Erasmus; and although I waited for you, as my
superior, to break it, charity now seems to bid you make a
commencement. I do not reproach you with having kept
aloof from us through fear of embarrassing the cause which
you abetted against our enemies, the papists; and, indeed, the
only annoyance I feel is your having harassed us with some
sharp stings and bites in various passages of the works which
you have published, to catch their favor or mitigate their
anger.  We see that the Lord has not yet granted you sufficient energy or understanding to attack these monsters freely
and courageously, and we are not the men who would exact
from you what is above your strength. We have respected in
you your weakness, and the measure of God's gifts. The
whole world must bear witness to your successful cultivation
of that literature by which we arrive at a true understanding
of the Scriptures, and this gift cf God's has been magnificently
and wonderfully displayed in you; calling for all thanks. And
so I have never desired to see you quit the distance which you
keep, in order to enter our camp. Great, doubtless, would be
the services you could render us by your talent and eloquence;
but, since your heart fails, better serve with what he has given
you. There was a fear that-you might suffer yourself to be
led away by our adversaries to attack our doctrine publicly,
when I should feel bound to oppose you to your face; and I
have quieted some of our friends who had written with the design of forcing you into the arena: hence, I should have been
glad that the HEutten's _Expostulatio, and still more that thy
lutten's Sponge had not been published; a circumstance
which may have taught you to feel how easy it is to write
about moderation, and to accuse Luther of intemperance, but
how diiicult and impossible t6 practise these lessons except by
a singular gift of grace. Believe it or not, Christ is my witness that I pity you from the bottom of my soul when I see
such passions and hates against you, to which it were too r: uch
11*




126               THE LIFE OF LtU'IMIER.
(.w-ak and worldly as is your virtue to bear up against such
storms) to suppose you insensible. Yet, perchance, our friends
may be instigated by a lawful zeal, deeming themselves un-.worthily attacked by you..... For my own part, although
irritable and often hurried away by anger to write bitterly, it
has been in the case of the obstinate only; being merciful and
mild to sinners generally,however insensate and iniquitous, as
my conscience bears me witness, and numbers can tell. And
thus I have restrained my pen, notwithstanding your goadings,
and have resolved to restrain it, until you declare yourself
openly. For whatever be our points of disagreement, and
with whatever impiety or dissimulation you express your disapprobation or your doubts on the most important points of religion, I neither can nor will accuse you of obstinacy. What
steps take now?  On both sides there is exceeding exasperation. Might I be mediator, I would have them forbear their
furious attacks upon you, and suffer your declining years to
sleep in peace in the Lord; and they would do so, did they
take into consideration your weakness and the greatness of our
cause, which has long exceeded your small measure.  We
have advanced so far that we have scant need to fear for our
cause, even though Erasmus should assemble all his forces
against us.... However, there is some show of reason in out
friends feeling so annoyed at y mur attacks; for it is only hu.
man weaklness to fidget and alarm itself about the name and
authority of Erasmus. To be bitten by Erasmus but once, is
a very different thing from being a prey to the attacks of all
the papists put together.  I have written to you thus, dear
Erasmus, to prove my candor, and because I yearn that the
Lord may grant you grace befitting your name.  Should
this be delayed, yet I pray you to remain at least a spectator of our tragedy.  Join not your forces to our adversaries;'publish no books against me, and T will publish none
against you. As for those who complain of being attacked in
Luther's name, remember that they are men like you and me,
to whom we must grant indulgence and pardon, and that, as
St. Paul says,'we must bear each other's burden.' Biting is
enough; we must beware of devouring one another...."
(April, 1524.)
To Borner. "Erasmus knows less about predestination
than even the sophists of the school. Erasmus is not formida.




FREE WILL.                     127ble on this any more than on any other Christian matter. I
will not lunge at Erasmus, and shall let him lunge at me once
or twice, without parrying and returning the thrust. It is not
wise in him to be preparing the strength of his eloquence
against me....   I shall present myself confidently before the
most eloquent Erasmus, stammerer as I may be in comparison
with him, and caring not for his credit, his name, or his reputation. I am not angry with Mosellanus's attaching himself
to Erasmus rather than me.  Tell him to be Erasmian with
all his strength." (May 28th, 1522.) This forbearance could
not last. The publication of the De Libero Arbitrio was a declaration of war. Luther perceived that the true question was
at last mooted.  "What I esteem, what I laud in thee, is, that
thou alone hast touched the root of the subject, the whole gist
of the matter, I mean free will. Thou dost not plague me with
disputes foreign to the question, with the papacy, purgatory,
indulgences, and other fooleries with which they have paid rne
off. Alone thou hast seized the knot, hast struck at the throat.
Thanks, Erasmus!.... It is irreligious, thou sayest, it is
superfluous, a matter of pure curiosity, to inquire whether God
be endowed with prescience, whether our will is operant as
regards everlasting salvation, or is only acted upon by grace;
whether what good and evil we do, we do actively or passively!...Great God! what then is religious, grave, useful? Erasmus, Erasmus, it is difficult to accuse thee of ignorance; a
man of thy years, living in the midst of Christian people, and
who has so long meditated upon the Scriptures! It is impossible to excuse, or to think well of thee..... What! you a
theologian, you a Christian doctor, not satisfied to abide by
your ordinary scepticism, you to decide that those things are
unnecessary, without which there is no longer God, nor Christ,
nor Gospel, nor faith; without which there remains nothing, I
will not say of Christianity, but of Judaism?" But all in vain
is Luther powerful and. eloquent; he cannot break asunder the
bonds which entwine him.  "Why," asks'Erasmus, "does
not God correct the viciousness of our will, since it is not in
our power to control it? or why does he impute it to us, since
this viciousness of will is inherent in man?... The vessel
says to the potter,' Wherefore have you made me for the ever.
lasting fire'... If man be not free, what is the meaning of
precept, action, reward, in short, of all language? Why speak




128              THE LIFE OF LUTHER.
of repentance, &c."  Luther is exceedingly put to it to an
swer all this. " God speaks to us on this fashion," he says,
" solely to convict us of our powerlessness, if we do not im.
plore his assistance. Satan said,' Thou art free to act.' Moses
said' Act;' in order to convict us before Satan of our inability
to act." A cruel and seemingly silly answer; equivalent to
tying our legs, and then bidding us walk, and punishing us
every time we fall. Recoiling from the consequences which
Erasmus either deduces or hints at, Luther rejects every system of interpretation for the Scripture, and yet finds himself
obliged to have recourse to interpretation in order to escape
the conclusions of his adversary. For instance, he explains,
the " I will harden Pharaoh's heart," as follows: C" God does
evil in us, that is to say, through us, not through any defect in
himself, but through the effect of our vices; for we are sinners
by nature, whilst God can only do good. By virtue of his
omnipotence, he carries us along with him in his course of
action, but, although good itself, he cannot prevent an evil
instrument from producing evil."
It must have been glorious for Erasmus to behold the
triumphant enemy of papacy writhing under his blows, and
clutching to oppose him a weapon so dangerous to him who
employs it. The more Luther struggles, the more he takes
advantage; the more he pushes his victory, the deeper he
sinks into immorality and fatalism, even to being constrained
to admit that Judas could do no other than betray Christ.
Deep and lasting, therefore, was Luther's recollection of this
quarrel. He did not deceive himself with regard to his triumph: he had not discovered the solution of the terrible problem; he felt this in his De Servo Arbitrio (On the Bondage of
the Will); and to his latest day, the name of him who had
beaten him down to the most immoral consequences of the
doctrine of grace, is mixed up in his writings and sermons,
with curses upon the blasphemers of Christ.
He was, most of all, angered by Erasmus's apparent mode.
ration; who, not daring to attack the foundations of the edi.
fice of Christianity, seemed desirous of destroying it slowly,
stone by stone. This shifting and equivocation did not suit
Luther's energy.'Erasmus," he says, "'that amphibolous
king, who sits quietly on the throne of amphibology, mocks
us with his ambiguous words, and claps his hands when he sees




LUTHER'S ANXIETY AND TROUBL.E            129
us entangled in his insidious figures, like a quarry in the nets.
Taking it as an opportunity for his rhetoric, he falls upon us
with loud cries, tearing, flogging, crucifying, throwing all hell
at our head, because, he says, we have understood in a slanderous, infamous, and Satanic sense, words which he, nevertheless, wished to —b-e&so understood..... See him advance,
creeping like a viper, to tempt simple souls, like the serpent
that beguiled Eve into doubt, and infused into her suspicion
of God's commands." Whatever Luther may say, this dispute occasioned him so much anxiety and trouble, that he at
last declined battle, and prevented his friends from replying
for him: "If I fight with dirt, conqueror or conquered, I am
always defiled."  " I would not," he writes to his son John,
"for a thousand florins find myself in God's presence in the
danger in which Jerome will stand, still less in Erasmus's
place. If I recover health and strength I will fully and freely
bear witness to my God against Erasmus.  I will not sell my
dear little Jesus. I daily draw nearer to the grave; and, before I descend into it, wish to bear witness to my God with my
lips, and without putting forth a single leaf as my shield. As
yet I have hesitated, and have said to myself,' Shouldst thou
kill him what would be his fate?' I killed Miinzer, and his
death is a load round my neck. But I killed him because he
sought to kill my Christ."  Preaching on Trinity Sunday,
doctor Martin Luther says: "I pray all of you who have se-:
riously at heart the honor of Christ and of the Gospel, to be
the enemies of Erasmus...."  One day, doctor Luther exclaimed to doctors Jonas and Pomeranus, with energetic earnestness: "My dying prayers to you would be' Scourge this
serpent.' -..When I shall recover, with God's aid, I will
write against him, and kill him. We have endured his mockery of us, and having taken us by the throat; but now, that
he seeks to do the same by Christ, we will array ourselves
against him.... It is true, that crushing Erasmus is crushing
a bug; but my Christ, whom he mocks, is nearer to me than
Erasmus's being in danger." " If I live, I will, with God's
aid, purge the Church of his ordure.'Tis Erasmus who has
given birth to Crotus, Egranus, Witzeln, (colampadius, Campanus, and other visionaries or Epicureans. I'e it thoroughly
understood, I will no more recognize him as a member of the
Church."  Looking one day at a portrait of Erasmus, Luther




1330              THE LIFE OF LUTHER.
said:' Erasmus, as his countenance proves, is-a crafty, de.
signing man, who has laughed at God and religion; he uses
fine words, as'dear Lord Christ, the word of salvation, the
holy sacraments,' but holds the truth to be a matter of indifference.   When he preaches, it rings false like a cracked pot.
He has attacked the papacy, and is now drawing his head out
of the noose."
CHAPTER V.
A.D. 1526-1529.
Luther's Marriage.-His Poverty, Discouragement, Despair, Sickness.
-Belief in the Approaching End of the World.
THE firmest souls would have found it difficult to bear up
against such a succession of shocks; and Luther's visibly
failed after the crisis of the year 1525.  His part had been
changed, and most distressingly. Erasmus's opposition was
the signal for the estrangement of men of letters, who, at the
first, had so powerfully aided Luther's cause.  He had allowed the De Libero Arbitrio to -remain without any serious
reply. The great innovator, the people's champion against
Rome, saw himself outstripped by the people, and, in the war
of the peasants, cursed by the people; so that one cannot be
surprised at the discouragement which overwhelmed him at
this period.  In this prostration of his mind, the flesh regained
its empire; he married. The two or three succeeding years
are a sort of eclipse for Luther; in which we find him for the
most part preoccupied with worldly cares, that cannot, however, fill up the void he experiences.  At last, he succumbs.
A grand physical crisis marks the end of this period of atony.
He is aroused from his lethargy by the dangers that threaten
Germany; which is invaded by Soliman (A.D. 1529), and
threatened in its liberty and its fiith at the diet of Augsburg,
by Charles the Fifth.  (A.D. 1530.)
" Since God has created woman such as to requi: o of no.




MARRIAGE.                    131
cessity to be near man, let us ask no more, God is on our side.
So, let us honor marriage, as an honorable and divine institution. This mode of life is the first which it pleased God to
ordain, is that which he has constantly maintained, is the last
which he will glorify over every other. Where were kingdoms and empires when Adam and the patriarchs lived in
marriage?  Out of what other kind of life do all states proceed  Albeit, man's wickedness has compelled the magistracy to usurp it for the most part, so that marriage has become
an empire of war, whilst, in its purity and simplicity, it is the
empire of peace."  (Jan. 17th, 1525.)  "You tell me, my
dear Spalatin, that you wish to renounce the court, and your
office.  My advice to you is, to remain, except you leave to
marry.  For my part, I am in God's hand, a being whose
heart he can change and change back, whom he can slay, or
call to lifq, at each moment, and at every.hour.  Nevertheless, in the state in which my heart has ever been, and still is,
I shall not take a wife: not that I do not feel my flesh and my
sex; I am neither wood nor stone, but my mind inclines not
to marriage whilst I am daily expecting the heretic's death
and punishment."  (Nov. 30th, 1524.)  "You need not be
surprised that I, qui sic famosus sum anzator (who am so notorious a lover), do not marry.  You should rather be surprised
{hat I, who have written so much upon nmarriage, and have
constantly had so much to do with women, have not long since
been changed into a woman rather than marrying one. Still,
if you will regulate yourself by my example, it should be allpowerful with you to learn that I have had three spouses at
the same time, and have loved them so much as to lose two,
who are about to take other husbands. The third, I hardly
detain by the left hand, and she is slipping from me." (April
16th, 1525.)
To Amsdorf. "Hoping to have my life spared for some
time yet, I have not liked to refuse giving my father the hope
of posterity. Besides, I have chosen to practise what I have
preached, since so many others have shown themselves afraid
to practise what is so clearly announced in the Gospel. I
follow God's will; and am not devoured with a burning, immoderate love for my wife, but simply love her."  (June 21st,
1525.)
His bride, Catherine von Bora, was a young girl of noble




132              THE LIFE OF LUTHER.
birth, who had escaped from her convent;- was twenty-four
years of age, and remarkably beautiful. It appears that she
had been previously attached to a young student of Nuremberg, Jerome Baumgartner; and Luther wrote to him (Oct.
12th, 1524). —"If you desire to obtain your Catherine von
Bora, make haste before she is given to another, whose she almost is. Still, she has not yet overcome her love for you.
For my part, I should be delighted to see you united." He
writes to Stiefel, a year after his marriage (Aug. 12th 1526).
"Catharine, my dear rib, salutes you. She is, thanks to God,
in the enjoyment of excellent health. She is gentle, obedient,
and complying in all things, beyond my hopes. I would not
exchange my poverty for the wealth of Crcesus." Luther, in
truth, was at this time extremely poor. Preoccupied with
-household cares, and anxiety about his future family, he
turned his thoughts to acquiring a handicraft.  " If the world
will no longer support us in return for preaching the word, let
us learn to live by the labor of our own hands." Could he
have chosen, he would no doubt have preferred one of the arts
which he loved-the art of Albert Durer, and of his. friend
Lucas Cranach-or music, which he called a science inferior
to theology alone; but he had no master. So he became
turner. "Since our barbarians here know nothing of art or
science, my servant Wolfgang and I have taken to turning."
He commissioned Wenceslaus Link to buy him tools at Nuremberg. *He also took to gardening and building. "I have
planted a garden," he writes to Spalatin, " and have built a
fountain, and have succeeded tolerably in both. Come, and
be crowned with lilies and roses." (Dec. 1525.) In April,
1527, on being made a present of a clock by an abbot of Nuremberg, "I must," he says, in acknowledging its receipt,
I must become a student of mathematics in order to comprehend all this mechanism, for I never saw anything like it."
A month afterwards he writes,'R The turning tools are come
to hand, and the dial with the cylinder and the wooden clock.
I have tools enough for the present, except you meet with
some newly-invented ones, which can turn of themselves,
wjhilst my servant snores or stares at the clouds. I have already taken my degree in clockmaking, which is prized by
me as enabling me to tell the hour to my drunkards of Saxons,
who pay nore attention to their glasses than the hours, and




PECUNIARY DISTRESS.               133
care not whether sun, or clock, or whoso regulates the clock,
go wrong."  (May 19th, 1527.)  "You may absolutely see
my melons, gourds, and pumpkins grow; so I have known
how to employ the seeds you have sent me."  (July 5th.)
Gardening was no great resource, and Luther found himself in a situation equally strange and distressing.  This man,
who governed kings, saw himself dependent on the elector
for his daily food. The new church had only compassed her
deliverance from the papacy, by subjecting herself to the
civil power, which, at the outset, starved and neglected her.
Luther had written to Spalatin in 1523, that he desired to resign the income which he drew from his convent, into the
elector's hands.... "Since we read no more, bawl no more,
say mass no more, and, indeed, do nothing for which the house
was founded, we can no longer live on this money which is no
longer ours."  (Nov., 1523.) " As yet, Staupitz has paid no
fraction of our income..... WVe are daily plunging deeper
into debt; and I know not whether to apply to the elector
again, or to let things go on, and the worst come to the worst,
until want drives me forth from Wittemberg into the tender
hands of pope and emperor."  (Nov., 1523.)  " Are we here
to pay every one, and yet no one to pay us?  This is passing
strange."' (Feb. 1st, 1524.)  "Each day burdens me with
fresh debts; I must seek alms by some other, means."  (April
24th, 1524.)  " This life cannot last. Are not these delays
of the prince justly calculated to arouse suspicion? For my
own part, I would long since have left my convent for some
other abode, and have lived by my own labor (although I cannot now be said to live without labor), had I not feared to
bring scandal on the Gospel, and even on the prince." (End
of Dec., 1524.)
1" You ask me for eight florins; but where shall I get them?
You know that I am obliged to use the strictest economy; and
I have imprudently contracted debts this year to the amount
of above a hundred florins. I have been forced to leave three
goblets in pledge' for fifty florins. It is true, that my Lord,
who has thus punished me for my improvidence, has at last
set me free.... Besides, Lucas and Christian will no longer
take my security, finding that they either lose all, or else
drain my purse to the bottom."  (Feb. 2d, 1527.)  "Tell
Nicolas Endrissus to ask me for some copies of my works,
12




134               THE LIFE'OF LUTiIER.
Although very poor, I have yet made certain stipulations with
my printers. asking them nothing fobr all my labor, except the
power of taking occasionally a copy of my works.  This is
not exacting, I think, since other writers, even translators, receive a ducat a sheet."  (July 5th, 1527.)  "What has happened, my dear Spalatin, that you write to me in so threatening and imperious a tone? Has not Jonas experienced enough
of your contempt and your prince's, that you still rage so
filriously against that excellent man? I know the prince's
character, and how lightly he treats men....'Tis thus, then,
that the Gospel is honored, by refusing a poor stipend to its
ministers... Is it not iniquitous and detestably perfidious to
order him to leave, and yet to manage to make it appear that
no such order had been given him?  And think you that
Christ does not note the stratagem?... I do not conceive,
however, that the prince has sustained any injury through us... A tolerable proportion of the good things of this world
has found its way into his purse, and each day is adding to it.
God will find the means of feeding us, if you withhold your
alms and some accursed money....  Dear Spalatin, treat us,
I pray you, us, Christ's poor and exiles, more gently, or else
explain yourself frankly, so that we may know what we are
about, and no longer be forced to ruin ourselves by following
an equivocal order, which, whilst it obliges us to leave, does
not allow of our naming those who compel us to the step."
(Nov. 27th, 1524.)  "W Ve have been gratified, my dear Gerard Lampadarius, by the receipt of the letter and the cloth,
which you have sent us with such candor of soul and benevolence of heart.... Catherine and myself use your lamps
every night, and we reprove each other with having made you
no present, and having nothing to send you to keep us in your
recollection. I feel much shame at not having made you a
present of paper even, though easy for me so to do.... Ere
long I will send you a bundle of books, at the least.  I would
have forwarded to you, by this same conveyance, a German
Isaiah, which has just seen the light, but I have been stripped
of every copy, so that I have not one left." (Oct. 14th, 1528.)
To jlartin Gorlitz, who had made him a present of beer: —'" Your Ceres of Torgau has been happily and gloriously consumed. It had been reserved for myself and for visitors, who
were never weary of praising it above all they had ever




FAMILY AFFAIRS.                 135
tasted. Like a true boor, I have not yet sufficiently thanked
your Emilia and you for it. I am so careless a housekeeper
(oK-o0eard-rs) that I had utterly forgotten it was in my cellar,
until reminded by my servant of it. Remember me to all
our brethren, and, above all, to your Emilia and her son, the
graceful hind and the young fawn.  May the Lord bless you,
and make you multiply by thousands, both according to the
spirit and the flesh." (January 15, 1529.)  Luther writes to
Amsdorff, that he is about to extend his hospitality to a young
wife:-"If my-Catherine should be brought to bed at the
same time, thou wouldst be the poorer for it. Gird thee, then,
not with sword and cuirass, but with gold and silver and a
good purse, for I will not let thee off without a present."
(March 29th, 1529.)-To Jonas:-" I had got to the tenth
line of this letter when they came to tell me that my Kate had
given me a girl:' All glory and praise to our Father who is in
heaven!' My little John is safe. Augustin's wife is doing
well; and, lastly, Margaret Mochinn has escaped death, contrary to all expectation. By way of set-off, we have lost five
pigs.... May the plague be satisfied with this contribution!
I am, as heretofore, an apostle truly,'as dying, and behold, we
live!"'  Luther's wife was pregnant; his son ill, cutting his
teeth; his two women-servants (Hannah and Margaret Mochinn) had been attacked by the plague, which was raging at
the time at Wittemberg.  He writes to Amsdorff: " My house
is turned into a hospital." (Nov. ist, 1527.)  "The wife of.
Georges, the chaplain, is dead of a miscarriage and the
plague..... Every one is seized with terror. I have taken
the curate and his family into my house." (Nov. 4th, 1527.)
" Your little John does not salute you, for he is ill, but begs
your prayers. He has not touched food for these twelve days.
It is marvellous to see how the child would fain be gay and
cheerful as usual, but is too weak for the effort. The chirurgeon opened Margaret Mochinn's abscess yesterday, and
she is beginning to recover. I have given her our winter
apartment; we occupy the large front parlor; H-anschen is in
my room, with the stove; and Augustin's wife in hers.  We
are beginning to hope that the plague has run its course.
Adieu. EmbrLce your daughter and her mother for us, and
remember us in your prayers." (Nov. 10th, 1527.)'" My poor son was dead, but has been resuscitated.  He




136              THE LIFE OF LUTHER.
had not eaten for twelve days. The Lord has increased my
family by a little girl. We are all well, save Luther himself, who, sound in. body and utterly isolated from the world,
suffers inwardly from the attacks of the devil and his angels.
I am writing for the second and last time against the Sacramentarians, and their vain words," &c. (December 31st,
1527.)  "My little daughter Elizabeth is dead.  I am surprised how sick she has left me at heart; a woman's heart,
so shaken I am. I could not have believed that a father's soul
would have been so tender towards his child." (August 5th,
1528.)  "I can teach you what it is to be a father, especially
of one of that sex which has the power of awakening your softest emotions beyond the reach of sons (praesertim sexius qui
ultrafiliorum casum etiam habet misericordianm vald6 moventemn.)"
(June 5th, 1530.)
Towards the close of the year 1527, Luther himself was
frequently seriously indisposed both in body and mind. Writing to Melancthon, October 27th, he concludes his letter as
follows:-" I have not yet read Erasmus's new work, and
what should I read, I, a sick servant of Jesus Christ's, I, who
am scarcely alive?  What can I do? What write? Is it
God's will thus to overwhelm me with all ocean's waves at
once? And it is they who ought to have compassion on me
who come to give me the final blow after so many sufferings!
May God enlighten them and their hearts! Amen." Two
of Luther's intimate friends, doctors John Bugenhagen and
Jonas, have left us the following account of a fainting fit with
which Luther was seized about the end of 1527: —" On the
Saturday of the Visitation of the Virgin Mary (A.D..1527),
in the afternoon, doctor Luther complained of pains in the
head and such inexpressibly violent humming in his ears,
that he thought he must sink under it. In the course of the
morning, he sent for doctor Bugenhagen to confess him; when
he spoke to him with affright of the temptations he had been
going through, begged him to strengthen him, and to pray to
God for him, and concluded by saying,' Because I sometimes
wear a gay and jovial air, many conclude that my path is on
roses; and God knows how far my heart is from any such
feeling. Often have I resolved, for the world's sake, to assume a more austere and holier demeanour (I do not explain
myself well), but God has not favored my resolve.' In the




LUTHER'S INDISPOSITION.             137
afternoon of the same day he fell down senseless, turned quite
cold, and gave no sign of life. When recalled to himself by
unceasing care, he began to pray with great fervor:-' Thou
knowest, my God!' he said,'-how cheerfully I would have
poured out my blood for thy word, but thou hast willed it
otherwise. Thy will be done! iNo doubt I was unworthy of
it. Death would be my happiness; yet, 0 my God! if it be
thy will, gladly would I still live to spread thy holy word, and
comfort such of thy people as wax faint. Nevertheless, if
my hour be come, thy will be done! In thy hands are life
and death. 0 my Lord Jesus Christ, I thank thee for thy
grace in suffering me to know thy holy name.  Thou knowest
that I believe in thee, in the Father, and in the Holy Ghost;
thou art my divine Mediator and Saviour..... Thou knowest,
O my Lord, that Satan has laid numerous snares for me, to
slay my body by tyrants and my soul by his fiery arrows, his
infernal temptations. Up to this time, thou hast marvellously
protected me against all his fury.  Protect me still, 0 my
steadfast Lord, if it be thy will.'
" Then he turned to us both (Bugenhagen and Jonas), and
said,' The world is prone to lying, and there will be many
who will say that I retracted before I died. I call on you,
therefore, at once to receive my profession of faith. I con.
scientiously declare that I have taught the true word of God,
even as the Lord laid upon me and impelled me to do. Yea;
I declare that what I have preached upon faith, charity, the
cross, the holy sacrament, and other articles of the Christian
doctrine, is just, good, and conducive to salvation. I have
been often accused of violence and harshness; I acknowledge
that I have sometimes been violent and harsh towards my
enemies. Yet have I never sought to injure any one, still less
the perdition of any soul. I had intended to write upon bap.
tism, and against Zwingle; but God, apparently, has willed
the contrary.' He next spoke of the sects that will arise to
pervert God's word, and will not spare, he said, the flock
which the Lord has redeemed with his blood. He wept as he
spoke of these things.' As, yet,' he said,' God has suffered
me to join you in the struggle against these spirits of disorder,
and I would gladly continue so to do; alone, you will be too'weak against them all. However, the thought of Jesus Christ
re.assures me; for he is stronger than Satan and all his arms;
12*




133               THE LIFE OF LUTHER.
he is the Lord of Satan.' Some short time after, when the
vital heat had been a little revived by frictions, and the application of hot pillows, he asked his wife,' Where is my little
heart, my well-beloved little John' When the child was
brought, he smiled at his father, who began saying, with tears
in his eyes,'Poor dear little one, I commend you to God, you
and your good mother, my dear Catherine.  You are penniless, but God will take care of you.  He is the father of orphans and wvidows.  Preserve them, O my God; inform them,
even as thou hast preserved and informed me up to this day.'
He then spoke to his wife about some silver goblets.' Thou
knowest,' he added,'they are all we have left.' He fell into
a deep sleep, which recruited his strength; and on the next
day, he was considerably better.  He then said to doctor
Jonas,' Never shall I forget yesterday. The Lord takes man
into hell, and draws him out of it. The tempest which beat
yesterday morning on my soul, was much more terrible than
that which my body underwent towards evening.  God kills,
and brings to life. HIe is the master of life and death.' "
"For nearly three months, I have been growing weaker,
not in body, but in mind; to such a degree, that 1 can scarcely
write these few lines.  This is Satan's doing." (October 8th,
1527.)  "I want to reply to the Sacramentarians, but shall
be able to do nothing except my soul be fortified."  (Nov.
1st, 1527.)  "I have not yet read Erasmus, or the Sacramentarians, with the exception of some three sheets of Zwingle. It is well done of them to trample me so mercilessly under
foot, so that I may say with Jesus Christ,' Re persecutelh the
poor and needy man, that he might even slay the broken in heart.'
I alone bear the weight of God's wrath, because I have sinned
towards him. The pope and Coesar, the princes, the bishops,
the whole world, hates and- assails, but yet'tis not enough
without my very brother come to torment me.  My sins,
death, Satan and his angels, rage incessantly against me.
And who would keep or comfort me if Christ were to desert
nme; for whose sake I have incurred their hate. But he will
not desert the wretched sinner when the end cometh; for I
think I shall be the last of all men.  Oh! would to God that
Erasmus and the Sacramentarians were to undergo for a quarter of an hour only the misery of mny heart!' (Nov. 10th, 1527.)
"Satan tries me with marvellous temptations, but I am  not




INTERNAL TROUBLES.                 139
left without the prayers of the saints, albeit the wounds of my
heart are not easy to cure.  My comfort is, that there are
many others who have to sustain the same struggles.  No
doubt, there is no suffering so great that my sins do not deserve it.  But what gives me life and strength is, the consciousness that I have taught, to the salvation of many, the
true and pure word of Christ.  This it is which burns up
Satan, who would wish to see me and the word drowned' and
lost.  And so I suffer nothing at the hands of the tyrants of
this world, while others are killed, burnt, and die for Christ;
but I have so much the more to suffer spiritually from the
prince of this world." (August 21st, 1527.) "c When I wish
to write, nay head is filled as it were with tinklings, thunders,
and if I did not stop at once, I should faint outright. I
have now been three days, unable even to look at a letter.
My head is wearing into a small chapter; and if this goes
on, it will soon be no more than a paragraph, a period (caput
meum-factum est capitulunm, perget ver fietque paragraphus tandem periodus).  The day I received your letter from Nuremberg, Satan visited me. I was alone. Vitus and Cyriacus
had left me. This time he was the stronger. He drove me
out of my bed, and forced me to go and seek the face of men."
(May 12, 1530.) c"Although well in bodily health, I am
ever ill with Satan's persecutions; which hinder me from
writing or doing anything. The last day, I fully believe, is
not far from  us.  Farewell, cease not to pray for poor Luther." (Feb. 20th, 1529.-)  "One may overcome the temptations of the flesh, but how hard is it to struggle against the
temptation of blasphemy and despair!  We neither comprehend the sin, nor know the remedy."  After a Nweek of constant suffering, he wrote: "Having all but lost my Christ, I
was beaten by the waves and tempests of despair and blasphemy." (Aug. 2d, 1527.)
Luther, far from receiving support and comfort from his
fiiends, whilst undergoing these internal troubles, saw some
lukewarm and timidly sceptical, others fairly embarked in the
path of mysticism which he hajd himself opened up for them,
and wandering further firom him daily.  The first to declare
himself was Agricola, the leader of the Antinomians.  We
shall hereafter see how Luther's last days were embittered by
his controversy with so dear a friend.  "Some one has been




140              THE LIFE OF LUTHER.
telling me a tale of you, my dear Agricola, and with such
urgency that I promised him to write and make inquiry of
you. The tale is, that you are beginning to advance the doe.
trine of faith without works, and that you profess yourself
ready to maintain this novelty against all and sundry, with a
grand magazine of Greek words and rhetorical artifices....
I warn you to be on your guard against the snares of Satan.... Never did event come more unexpectedly upon me than
the fall of CEcolampadius and of Regius. And what have I
not now to fear for those who have been my intimate friends I
It is not surprising that I should tremble for you also, whom I
would not see separated in opinion from me for aught that the
world can bestow." (Sept. 11th, 1528.)  "Wherefore should
I be provoked with the papists? They make open war upon
me. We are declared enemies. But they who do me most
evil are my dearest children, fraterculi mei, aurei amiculi mei;
they who, if Luther had not written, would know nothing of
Christ and the Gospel, and would never have thrown off the
papal yoke; at least, who, if they had had the power, would
have lacked the courage. I thought that I had by this time
suffered and exhausted every calamity; but. my Absalom, the
child of my heart, had not yet deserted his father, had not yet
covered David with shame. My Judas, the terror of the disciples of Christ, the traitor who delivered up his master, had
not yet sold me: and now all this has befallen me.
"A  clandestine, but most dangerous persecution is now
going on against us. Our ministry is despised. We our.
selves are hated, persecuted, and suffered to die of hunger.
See what is now the fate of God's word. When offered to
those who stand in need of it, they will not receive it...
Christ would not have been crucified, had he left Jerusalem.
But the prophet will not die out of Jerusalem, and yet it is
only in his own country that the prophet is without honor. It
is the same with us.... It will soon come to pass that the
great of this duchy will have emptied it of ministers of the
word; who will be driven from it by hunger, not to mention
other wrongs." (Oct. 18th, 1531.)
"There is nothing certain with regard to the apparitions
about which so much noise has been made in Bohemia: many
deny the fact. But as to the gulfs which opened here, before
mry own eyes, the Sunday after Epiphany, at eight o'clock in




SIGNS OF THE TIMES.                141
the evening, it is a certainty, and has been noticed in many
places as far as the sea-coast. Moreover, in December, doctor Hess writes me word,. the heavens were seen in flames
above the church of Breslaw; and another day, he adds, two
beams were in flames, and a tower of fire between.  These
signs, if I mistake not, announce the last day.  The empire
is falling, kings are falling, priests are falling, and the whole
world totters; just as small fissures announce the approaching
fall of a large house. Nor will it be long before this happen,
unless the Turk, as Ezekiel prophesies of Gog and Magog,
lose himself in his victory and his pride, with the pope, his
ally."  (March 7, 1529.)  "Grace and peace in our Lord
Jesus Christ. The world hastens to its end, and I often think
that the day of judgment may well overtake me before I have
finished my translation of the Holy Scriptures. All temporal
things predicted there are being fulfilled. The Roman empire
inclines to its ruin, the Turk has reached the height of his
power, the splendor of the papacy suffers eclipse, the world is
cracking in every corner, as if about to crumble to pieces.
The empire, I grant, has recovered a little under our emperor
Charles, but't is, perhaps, for the last time; may it not be like
the light which, the moment before it goes out for ever, emits
a livelier flash... The Turk is about to fall upon us.  Mark
me; he is a reformer sent in God's wrath."  (March 15th.)
"There is a man with me, just come fiom Venice, who
asserts that the doge's son is at the court of the Turk: so that
we have been only fighting against the latter until pope, Venetians, and French openly and impudently turn Turks. The
same man states that there were eight hundred Turks in the
army of the Frenchmen at Pavia; three hundred of whom,
sick of the war, have returned safe and sound to their own
country. As you have not mentioned these monstrosities to
me, I conclude you to be ignorant of them; but they have
been told me both by letters and personal informants, with details which do not allow r,e to d',ubt of their truth.  The hour
of midnight approaches, when we snall hear the cry, " The
bridegroom cometh, go ye out to meet him.' "  (May 6th, 1529.)




1142              THE LIFE OF LUTHER
BOOK THE THIRD.
A. D. 1529-1546.
CHAPTER I.
A. n). 1529-1532.
The Turks.-Danger of Germany.-Augsburg, Smalkalde -Danger
of Protestantism.
LUTHER was roused from his dejection, and i estored to active
life, by the dangers which threatened the Reformation and
Germany.  When that scourge of God, whose coming he
awaited with resignation, as the sign of the judgment, burst
in reality on Germany, when the Turks encamped before Vienna, Luther chanced his mind, called on the people to take
up arms, and published a book against the Turks, which he
dedicated to the landgrave of I-Iesse.  On the 9th of October,
1528, he wrote to this prince, explaining to him the motives
which had induced him to compose it:-" I cannot," he says,
" keep my peace. There are, unfortunately, preachers among
us who exhort the people to pay no attention to the invasion
of the Turks; and there are some extravagant enough to
assert that Christians are forbidden to have recourse to temporal arms under any circumstances. Others, again, who
regard the Germans as a nation of incorrigible brutes, go so
far as to hope they may fall under the power of the Turkls.
These mad and criminal notions are imputed to Luther and
the Gospel, just as, three years since, the revolt of the peasants was, and as, in fact, every ill which befalls the world
invariably is; so that I feel it incumbent on me to write upon




GERMIAN PROTESTANTIS:-I ENDANGERED.       143
the subject, as well to confound calumniators, as to enlighten
innocent consciences on the course to be pursued against the
Turks..."  " We heard yesterday that, by God's miraculous grace, the Turk has left Vienna for Hungary.  For, after
having been, repulsed in his twentieth assault, he sprang a
mine, which opened a breach in three places, but nothing
could induce his army to renew the attack. God had struck
a panic into it, and his soldiers preferred falling by the hands
of their chiefs to advancing to another assault. Some believe
that he has drawn off his- forces through fear of bombards and
our future army; others think otherwise. God manifestly has
fought for us this year. The Turk has lost twenty-six thousand men; three thousand of ours have fallen in sorties. I
have written this news to you, in order that we may offer up
thanks and prayer together; for the Turk, now that he is our
neighbor, will not leave us for ever in peace." (Oct. 27th,
1529.)
Germany was saved, but German Protestantism was only
the more endangered.  The. exasperation of the two parties
had been brought to a climax, by a circumstance which occurred prior to Solyman's invasion.  To believe Luther's
Roman Catholic biographer, Cochlmeus, whom we have before
quoted, duke George's chancellor, Otto Pack, feigned that the
Roman Catholic princes had formed a league against the elector of Saxony and the landgrave of Hesse, and showed forged
documents with the duke's seal to them, to the landgrave;
who, believing himself to be menaced, levied an army, and
3ntered into close alliance with the elector.  The Catholics,
and, above all, duke George, vehemently repelled the charge
of having ever thought of menacing the religious independence
of the Lutheran princes, and disavowed the chancellor, who,
perhaps, had only been guilty of divulging the secret designs
of his master.  "Doctor Pack, in my opinion a voluntary
prisoner of the landgrave's, has hitherto borne the blame of
having got up this alliance of the princes.  He asserts that
he can rebut the charge, and clear himself with honor; and
may God grant this plot to rebound on the head of the clown
whom I believe to be its author, on that of our grand adversary; you know whom I mean, duke George of Saxony."
(July 14th, 1528.)  "You sere the troubles this league o(
wicked princes, which they deny however, has stirred up




144              TTHE LIFE OF LUTHER.
For my part, I look upon duke George's cold excuse as a con.
fession. God will confound this mad-headed fool; this Moab,
who exalts his pride above his strength.- We will lift up our
voice in prayeragainst these homicides; enough indulgence
has been shown. And, if they are still plotting, we will first
invoke God, then summon the princes to destroy them without
pity."
Although all the princes had declared the documents to be
forgeries, the bishops of Mentz, Bamberg, &c., were called
upon to pay a hundred thousand crowns of gold, by way of
indemnity for the armaments which the Lutheran princes had
prepared; and who, indeed, asked no better than to begin war.
They had computed, and they felt their strength. The grandmnaster of the Teutonic order had secularised Prussia; and
the dukes of Mecklenburg and of Brunswick, encouraged by
this great event, had invited Lutheran preachers. (A. D. 1525.)
The Reformation prevailed over the north of Germany. In
Switzerland, and on the Rhine, the Zwinglians, who increased
daily in numbers, were seeking to identify themselves with
Luther.  Finally, on the south and the east, the Turks, masters
of Buda and of Hungary, constantly menaced Austria, and
held the emperor in check. In default of the latter, duke
George of Saxony, and the powerful bishops of the north, had
constituted themselves the opponents of the Reformation. A
violent controversial war had long been going on between this
prince and Luther.  The duke wrote to the latter:-" Thou
feaiest our having to do with hypocrites; the present letter
will show thee how far this is the case, in which, if thou findest us dissemble, thou mayest speak as ill of us as thou likest;
if not, thou must look for hypocrites there, where thou art
called a prophet, a Daniel, the apostle of Germany, the evangelist..... Thou imaginest, perchance, that thou art sent of
God to us, like those prophets whom God commissioned to
convert princes and the powerful. Moses was sent to Pharaoh; Samuel to Saul; Nathan to David; Isaiah to Hezekiah; St. John the Baptist to Herod, as we well know. But,
amongst all these prophets, we do not find a single apostate.
They were consistent in doctrine, sincere and pious men, free
from pride and avarice, and friends of chastity.... We reck
little of thy prayers, or of those of thy associates. We know
that God hates the assembly of thy apostates.... God pun



PROTEST AGAINST DUKE GEORGE.           145
ished Mtinzer for his perversity, through us. He may well
visit Luther likewise; nor shall we refuse to be in this, too,
his unworthy instrument.... No, Luther, rather return thyself, and be no longer led astray by the spirit which seduced
the apostate Sergius. The Christian church closes not her
bosom against the repentant sinner.... If it be pride which
has lost thee, consider that haughty Manichean, St. Augustin,
thy master, whose rule thou hast sworn to observe: return,
like him; return to thy fidelity and thy oaths; be, like him,
a light to Christendom.... Such are our counsels to thee for
the new year. Conform to them, thou wilt be eternally rewarded by God, and we will do our utmost to obtain thy pardon from the emperor." (Dec. 28th, 1525.)
Luther's Protest against duke George, who had intercepted
one of his letters, 1529: —" As to the fine names duke George
showers on me-wretch, criminal, perjurer, I cannot but
thank him. They are the emeralds, rubies, and diamonds,
with which I ought to be adorned by princes in return for the
honor and power which temporal authority receives from the
restoration of the Gospel.... Would not one say that duke
George knows no superior?' I, squire of squires,' he says,
9'am alone master and prince, am above all the princes in
Germany, am above the empire, its laws and customs. I am
the one to be feared, the one to be obeyed; my will is law,
despite what all others may think, or say.' Where, friends,
will the pride of this Moab stop?  There is only now left for
him  to scale heaven, to spy and punish letters and thoughts
even in the sanctuary of God himself. See our little prince;
and withal, he will be glorified, respected, adored! Mighty
well, gramercy."
In 1529, the year of the treaty of Cambrai and of the siege
of Vienna by Solyman, the emperor convened a diet at Spire
(March 15th), where it was settled that the states of the empire were to continue to obey the decree launched against
Luther in 1524, and that every innovation was to remain interdicted until the convocation of a general council. It was
on this that the party of the Reformation broke out. The
elector of Saxony, the margrave of Brandenburg, the landgrave of Hesse, the dukes of Luneburg, the prince of Anhalt,
and, in conjunction with them, the deputies of fourteen imperial cities, published a solemn protest against the decree of the
13




146               THE LIFE OF LUTHER.
diet, declaring it to be impious and unjust; and fron this they
kept the name of Protestants.
The landgrave of Hesse, feeling the necessity of combining
all the dissident sects so as to form a party which might be
formidable to the Catholics of Germany, endeavored to bring
about a reconciliation between Luther and the Sacramentarians; but Luther foresaw the inutility of the attempt: —" The
landgrave of Hesse has summoned us to attend at Marburg on
St. Michael's day, in the view of reconciling us and the
_Sacramentarians.... I augur no good from it; it is all a
snare; and the victory, I fear, will be theirs, as in the age
of Arius. Meetings of the kind are ever more injurious than
useful..... This young man of Hesse is restless and full of
ebullient ideas. The Lord has saved us these two last years
from two great conflagrations which would have set all Germany on fire." (August 2d, 1529.) " We have been most
sumptuously entertained by the landgrave.  (Ecolampadius,
Zwingle, Bucer, &c., were there; and all entreated for peace
with extraordinary humility.  The conference lasted two
days.  I opposed CEcolampadius and Zwingle with the text,
I This is my body,' and refuted their objections. In short,
they are ignorant persons, incapable of sustaining a discussion."
(October 12th.)  "I am delighted, my dear Amsdorff, that
you are delighted with our synod of Marburg.  The thing is
apparently trifling; but, in reality, of great importance.- The
prayers of the pious have confounded, paralyzed, humiliated
them. The whole of Zwingle's argument is reducible to this,
that there can be no body without place or dimension.  CEcolampadius maintained that the Fathers called the bread a sign,
and that therefore it was not very body..... They besought
us to give them the name of brothers. Zwingle asked it of
the landgrave with tears.' There is no spot on earth,' he
said,' where I would sooner pass my life than Wittemberg.'.... We only allowed them the name save as charity compels us to give it to our enemies.... They conducted themselves in every way with incredible humility and candor; in
order, as is now clear to be seen, to beguile us into a fictitious agreement, so as to make us the partisans and patl ins of
ti   errors..... 0 crafty Satan; but Christ, wlho has saved
us; is abler than thou.  I am.now no longer astonished al




STATE OF GERMANY.                  147
their impudent lies.  I see that they cannot act otherwise, and
glorify myself for their fall."  (June 1st, 1530.)
This theological war of Germany filled up the intervals of
truce in the grand European war carried on by Charles the
Fiftl against Francis I. and against the Turks; indeed, seldom
slackened even in the most violent crisis of the latter.  Germany, so absorbed at this moment in the consideration of
religion as to be on the point of forgetting the impending ruin
with which she was threatened by the most formidable enemies,
presents an imposing spectacle.  Whilst the Turks were overleaping all the ancient barriers, and Solyman pushing on his
Tartars beyond Vienna, Germany was disputing on transubstantiation and free-will, and her most illustrious warriors sat
in diets and interrogated doctors.  Such was the phlegmatic
intrepidity of the great nation; such its confidence in its
massive strength.  Charles the Fifth and Ferdinand were so
taken up with the Turkish and the French war, with the
taking of Rome and defense of Vienna, that the Protestants
were granted toleration until the next council. But in 1530,
Charles, seeing France humbled, Italy subjected, and Solyman
repulsed, undertook the grand trial of the Reformation.  Both
parties appeared at Augsburg. Luther's followers, designated
by the general name of Protestants,,were anxious to distinguish themselves from the other enemies of Rome whose
excesses might injure their cause, from the republican Zwinglians of Switzerland, who were odious to the princes and
nobles, and especially from  the Anabaptists, proscribed as
enemies of order and society. Luther, still obnoxious to the
sentence pronounced against him at Worms, by which he was
declared a heretic, could not be present.  His place was filled
by the mild and peaceful Melanctl-on, a gentle and timid
being like Erasmus, whose friend he remained in despite of
Luther.  However, the -elector brought him as near as possible to Augsburg, lodging him in the fortress of Cobourg, where
Luther could be in constant correspondence with the Protestant ministers, and whence he wrote to Melanethon on the
22d of April: " I have arrived at my Sinai, dear Philip, but
will make it a Zion, and erect thereon three tabernacles, one
to the Psalmist, one to the prophets, one to AEsop (whose fables
he was then translating).  There is nothing wanting to render
my solitude comple'e.  I have a vast house it hich commands




148               THE LIFE OF LUr HElL.
the castle and the keys of all the rooms.  There are barely
thirty persons in the fortress; and twelve of these are watchers
by night, and two others sentinels, always posted on the
towers."  (April 22d.)
To Spalatin (May 9th):-" You are going to Augsburg without having taken the auspices, and not knowing when they will
allow you to begin. I, indeed, am already in the midst of the
comitia, in the presence of magnanimous sovereigns, kings,
dukes, princes, nobles, who confer gravely on affairs of state, and
with indefatigable voice fill the air with their decrees and preach.
ings. They do not sit confined in the royal caves you call
palaces, but have the heavens for their tent, the verdure of the
trees for their rich and variegated carpet, and the earth, to its
remotest bounds, for their domain. They have a horror of
the stupid luxury of gold and silk, and all wear the same
colors and countenances; they are all equally black; all
indulge in the same music; and this song of theirs, on a
single note, is varied only by the agreeable dissonance of the
younger voices blending with the older. I have never heard
a word about their emperor; and they have a sovereign contempt for that quadruped in which our knights delight, possessing something better with which they can laugh at the
rage of cannons. As far as I can understand their decrees,
they have unanimously determined upon making war the
whole of this year on barley, wheat, and grain, and, in fact, on
the choicest fruits and seeds.  It is to be feared, too, that they
will triumph in all directions, being a race of skilful and
crafty warriors, equally skilled to seize their prey by force or
by surprise.  I, an idle spectator, have assisted with great
satisfaction at their comitia. The hope I have conceived of
the victories their courage will ensure them over the wheat
and barley, or any other enemy, has made me the sincere
friend of these patres patrie, these saviors of the republic.
And if I can aid them by vows, I ask of Heaven, that delivered
from the odious name of crows, &c.  All this is trifling; but
serious trifling, and necessary to chase the thoughts which
opprpss me, if chase them it can."  (May 9th.)  " The noble
lordc  who form our comitia run, or rather sail, through the air.
They sally forth early in the morning to war, armed with
their invincible beaks, and while they pillage, ravage, and
devour, I am freed for a time from  their eternal songs of




LUTHER REBUKES MELANCTHON.              149
victory. In the evening, they return in triumph; fatigue
closes their eyes; but their sleep is sweet and light, like a
conqueror's.  Some days since I made my way into their
palace to view the pomp of their empire.  The unfortunates
were seized with terror, imagining that I came to destroy
the results of their industry. When I saw that I alone made
so many Achilleses and Hectors tremble, I clapped my hands,
threw my hat into the air, and thought myself sufficiently
avenged to be able to laugh at them. All this is not mere
trifling;'tis an allegory, a presage of what will come to pass.
And, even thus, we shall see all these harpies, who are now
at Augsburg screeching and Romanising, trembling before
God's word."  (June 19th.)
Melancthon, transformed  at Augsburg  into  a  partisan
leader, and forced to do battle daily with legates, princes, and
emperor, was exceedingly discomposed with the active life
with which he had been saddled, and often unbosomed his
troubles to Luther, when all the comfort he got was rough
rebuke: " You tell me of your labors, dangers, tears; am I
on roses?  Do not I share your burthen?  Ah! would to
heaven my cause were such as to allow me to shed tears!'
(June 29th.) " May God reward the tyrant of Saltzburg,
who works thee so much ill, according to his works!  He
deserves another sort of answer from thee; such as I would
have made him, perchance; such as has never struck his ear.
They must, I fear, hear the saying of Julius Cmesar:' They
would have it.'"... "I write in vain, because, with thy
philosophy, thou wishest to set all these things right with thy
reason, that is, to be unreasoning with reason. Go on; con.
tinue to kill thyself so, without seeing that neither thy hand
nor thy mind can grasp this thing." (30th June, 1530.)
" God has placed this cause in a certain spot, unknown to thy
rhetoric and thy philosophy-that spot is faith; there all
things are inaccessible to the sight; and whoever would render them visible, apparent, and comprehensible, gets pains
and tears as the price of his labor, as thou hast. God has
said that his dwelling is in the clouds and thick darkness.
Had Moses sought means of avoiding Pharaoh's army,.srael
would, perhaps, still be in Egypt. -.. If we have not"Taith,
why not seek consolation in the faith of.others, for some must
necessarily have it, though we have not? Or else, must we
131




150               THE LIFE OF LUTHER.
say that Christ has abandoned us before the fulfilment of time?
If he be not with us, where is he in this world?  If we be not
the church, or part of the church, where is the church? Is
Ferdinand the church, or the duke of Bavaria, or the pope, or
the Turk, or their fellows?  If we have not God's word, who
has?  These things are beyond thee, for Satan torments and
weakens thee.  That Christ may heal thee is my sincere and
constant prayer!"  (June 29th.)  " I am in poor health.
But I despise the angel of Satan, that is buffeting my flesh.
If I cannot read or write, I can at least think and pray, and
even wrestle with the devil; and then sleep, idle, play, sing.
Fret not thyself away, dear Philip, about a matter which is
not in thy hand, but in that of One mightier than thou, and
from whom no one can snatch it."  (July 31st.)
Melancthon believes it possible to reconcile the two parties;
but Luther had early seen its impracticability.  At the commencement of the Reformation, he had often demanded public
disputations, feeling bound to try every means before giving
up the hope of preserving Christian unity; but, towards the
close of his life, in fact, from the holding of the diet of Augsburg, he declared against all such word-combats, in which
the conquered party will never own its defeat. " I am opposed
to all attempts to bring the two doctrines into harmony;
for the thing is impossible, except the pope consent to
abolish the papacy. It is enough for us to have rendered an
account of our belief, and asked for peace.  Why hope to
convert them to the truth?"  (August 26th.)  To Spalatin.
(August 26th.)  "I hear you have undertaken a marvellous
task, to reconcile Luther and the pope..... If you accomplish it, I promise you to reconcile Christ and Belial." In a
letter of the 21st of July, to Melancthon, he writes: "You
will see how true a prophet I am in reiterating the impossibility of reconciling the two doctrines, and that it is enough
for us to obtain the preservation of the public peace."  His
prophecies were unheeded; conferences were held; and the
Protestants were asked for a confession of faith;. Melancthon drew it up, taking Luther's opinion on the most important points.  To Melancthon.  "I have received your apology,
and am astonished at your asking what we are to cede to the
papists.  If the prince, indeed, be in any danger, that is
another question.  But, as far as I am  concerned, more con



PROTESTANT PROFESSION OF FAITH.           151
cessions are made in this apology than are becoming. If they
reject them, I do not see how I can go further, except their
arguments strike me with much more force on reflection than
now.  I pass my days and nights pondering, interpreting,
analysing, searching the Scriptures, and am only daily more
confirmed in my doctrine. Our adversaries do not yield us a
hair, and yet require us to yield them the canon, masses, communion in one kind, their customary jurisdiction, and, still
more, to acknowledge that they are justified in the whole of
their conduct to us, and that we have accused them wrongfully; in other words, they require us to justify them, and
condemn ourselves out of our own lips, which would be not
simply to retract, but to be trebly accursed by our own selves.
I do not like your supporting yourselves in such a cause
by my opinions. I will neither be nor seem your chief.
If it be not your own cause, I will not have it called mine, and
of my imposing. If I be its sole supporter, I will be its sole
defender." (September 20th.) Two days previously he had
written to him, c" If I hear you are getting on badly, I shall
hardly be able to refrain from facing this formidable row of
Satan's teeth."  And shortly after, "I would fain be the
victim to be sacrificed by this last council, as John Huss was
at Constance that of the last day of the papal fortunes." (July
21st.)
The Protestant profession of faith was presented to the diet,
"and read by order of Cmsar before all the princes and states
of the empire.'Tis exceeding happiness for me to have lived
to see Christ preached by his confessors before such an assembly, and in so fine a confession." (July 6th.) This confession
was signed by five electors, thirty ecclesiastical princes,
twenty-three secular princes, twenty-two abbots, thirty-two
counts and barons, and thirty-nine free and imperial cities.
"The prince elector of Saxony, the margrave George of Brandenburg, John Frederick the younger, landgrave of Hesse,
Ernest and Francis, dukes of Luneburg, prince Wolfgang of
Anhalt, the cities of Nuremberg and of Reutlingen have signed
the confession.... Many bishops incline to peace, without
caring about the sophisms of Eck and Faber.  The archbishop
of Mentz wishes for peace, as does duke Henry of Brunswick,
who invited Melancthon familiarly to dinner, and assured
4mn that ho could not deny the reas nableness of the articles




152               THE LIFE OF LUTHER.
touching communion in both kinds, the marriage of priests,
and the inutility of making distinctions as to matters of food,
All our people confess that no one has shown himself more
conciliatory in all the conferences than the emperor, who received our prince not only with kindness, but with respect."
(July 6th.)  The bishop of Augsburg, and even Charles V.'s
confessor were favorably disposed to the Lutherans; and the
Spaniard told Melancthon that he was surprised at Luther's
view of faith being disputed in Germany, and that he had,always entertained the same opinion. But whatever Luther
may say of Charles V.'s graciousness, he closed the discussions
by calling on the reformers to renounce their errors under pain
of being put under the ban of the empire, seemed even inclined
to use violence, and at one time closed the gates of Augsburg
for a moment.  " If the emperor chooses to publish an edict,
let him; he published one after Worms. Let us listen to the
emperor inasmuch as he is emperor, nothing more. What is
that clown (he alludes to duke George) to us, who wishes to
be thought emperor?"  (July 15th.)  "Our cause can defend
itself better from violence and threats than from the Satanic
wiles which I dread, especially at the present moment... 
Let them restore us Leonard Keiser, and the many whom they
have unjustly put to death; let them restore us the innumerable souls lost by their impious doctrine; let them restore all
the wealth which they have accumulated with their deceitful
indulgences and frauds of every kind; let them restoie to God
his glory violated by such innumerable blasphemies; let them
restore, in person and in manners, that ecclesiastical purity
which they have so shamefully sullied. What then? Then
we, too, shall be able to speak de Possessorio." (July 13th.)
"' The emperor intends simply to order all things to be restored to their pristine state, and the reign of the pope to recommence; which, I much fear, will excite great troubles, to
the ruin of priests and clerks. The most powerful cities, as
Nuremberg, Ulm, Augsburg, Frankfort, Strasburg, and twelve
others, openly reject the imperial decree, and make common
cause with our princes. You have heard of the inundations
at Rome, and in Flanders and Brabant; signs sent of God,
but not understood by the wicked. You are aware, too, of the
vision of the monks of Spire. Brentius writes me word, that
a numerous army has been seen in the air at Baden, and, on




DEFENSIVE LEAGUE OF THE PROTESTANTS.          153
its flank, a soldier, triumphantly; randishing a lance, and who
passed by the adjoining mountain, and over the Rhine."
(Dec. 5th.) Hardly was the diet dissolved before the Protestant princes assembled at Smalkalde, and concluded a defensive league, by which they agreed to form themselves into one
body.  (Dec. l1st.)  They entered a protest against the election of Ferdinand to the title of king of the Romans; prepared
for war, fixed the contingents, and addressed the kings of
France, England, and Denmark. Luther was accused of
having instigated the Protestants to assume this hostile attitude.
"I have not advised resistance to the emperor, as has been
reported. My opinion, as a theologian, is, if the jurists can
show by their laws that resistance is allowable, I would leave
them to follow their laws. If the emperor have ruled in his
laws, that in such a case he maybe resisted, let him suffer by
the law of his own making. The prince is a political personage; in acting as prince, he does not act as Christian; for
the Christian is neither prince, nor man, nor woman, nor any
one of this world. If then it be lawful for the prince, as prince,
to resist Caesar, let him do as his judgment and his conscience
dictate,  To the Christian, nothing of the kind is lawful; he
is dead to the world." (Jan. 15th, 1531.) This year, (1531),
Luther wrote an answer to a small work anonymously printed
at Dresden, which accused the Protestants of secretly arming
themselves, and wishing to surprise the Catholics, who were
thinking solely of peace and concord.  " No one is to know
the author of this work.  Well, I will remain in ignorance
too, I will have a cold for once, and not smell the awkward
pedant.. However, I will try my hand and strike boldly on
the sack; if the blows fall on the ass that carries it, it will
not be my fault; they were intended of course for the sack.
Whether the charge against the Lutherans be true or not, is
no concern of mine. I did not advise them to such a course;
but, since the papists announce their belief in it, I can only
rejoice in their illusions and alarms, and would willingly increase them if I could, were it only to kill them with fears.
If Cain kills Abel, and Annas and Caiaphas persecute Jesus,'tis just that they should be punished for it. Let them live in
transports of alarm, tremble at the soundf of a leaf, see in
every quarter the phantom of insurrection and death; nothing
juster. Is it not true, impostors, that when oui confession




154              THE LIFE OF LUTIIER.
of faith was presented at Augsburg, a papist said,' Here they
give us a book written with ink; would they had to record
their answer in blood?  Is it not true that the elector of Bran.
denburg, and dulke George of Saxony, have promised the emperor a supply of five thousand horses against the Lutherans?
Is it not true, that numbers of priests and lords have betted
that it would be all over with the Lutherans before St.
Michael's day? Is it not true, that the elector of Brandenburg has publicly declared, that the emperor and all the empire would devote body and goods to this end? Do you think
your edict is not known? that we are unaware that by that
edict all the swords of the empire are unsheathed and
sharpened, all its cavalry in saddle, to fall upon the elector
of Saxony and his party, in order to put all to fire and sword,
and spread far and wide tears and desolation? Look at your
edict; look at your murderous designs, sealed with your own
seal and arms, and then dare accuse the Lutherans of troubling
the general harmony? O impudence, O boundless hypocrisy!.. But I understand you. You would have us neglect to
prepare for the war with which you have been so long threatening us, so that we may be slaughtered unresistingly, like
sheep by the butcher. Your servant, my good friends, I, a
preacher of the word, ought to endure all this, and all, to whom
this grace is given, ought equally to endure it. But that all
the rest will, I cannot answer for to the tyrants.  Were I
publicly to recommend our party so to do, the tyrants would
take advantage of this, and I will not spare them the fear they
entertain of our resistance. Do they wish to win their spurs
by massacreing us? Let them win them with risk, as it becomes brave knights. Cut-throats by trade, let them expect
at least to be received like cut-throats.... "I care not about being accused of violence; it shall
be my glory and honor henceforward to have it said how I
rage and storm against the papists. For more than ten years
I have been humiliating myself, and speaking them fairly.
To what end? Only to exasperate the evil. Those clowns
are but the haughtier for it.  Well! since they are incorrigible,
since there is no longer any hope of shaking their infernal
resolutions by kindness, I break with them, and will leave
them no rest from my curses until I sink into the grave. They
shall never more have a good word from me; I would have




THE ANABAPTISTS OF DIUNSTER.            155
them buried to the sound of my thunders and lightnings. I
can no longer pray without cursing. If I say,' Hallowed be
thy name,' I feel myself constrained to add,' Accursed be the
name of papists, and of all who blaspheme thee!' If 1 say,' Thy kingdom come,' I add,' Cursed be the popedom, and all
kingdoms opposed to thine.' If I say,' Thy will be done,' I
follow with,' Cursed aad disappointed be the schemes of the
papists, and of all who fight against thee!'... Such are my
ardent prayers daily, and those of all the truly faithful in
Christ... Yet do I keep towards all the world a kind and
loving heart, and my greatest enemies themselves know it
well. Often in the night, when unable to sleep, I ponder in
my bed, painfully and anxiously, how the papists may yet be
won to repent, before a fearful judgment overtakes them. But
it seems that it must not be. They scorn repentance, and ask
for our blood with loud cries.  The bishop of Saltzburg said
to Master Philip, at the diet of Augsburg:' Wherefore so long
disputing? We are well aware that you are in the right 2
and another day:'You will not yield, nor will we, so one
party must exterminate the other-; you are the little, we the
great one; we shall see which will gain the day.' Never
could I have thought to hear of such words being spoken."
CHAPTER  II.
A D 1534-1536.
The Anabaptists of Munster.
WHILST the two great leagues of the princes are in presence,
and seem to defy each other, a third starts up between them
to their common dismay; —the people, again, as in the war
of the peasants, but an organized people, in possession of a
wealthy city.  The jacquerie of the north, more systematic
than that of the south, produces the ideal of the German de.
mocracy of the sixteenth century-a biblical royalty, a popular
David, a handicraft Messiah.  The mystic German compani



1.50f             THE LIFE OF LUTHER.
onship enthronises a tailor. His attempt was daring, not absurd. Anabaptism was in the ascendant, not in Munster only,
but had spread into Westphalia, Brabant, Guelders, Holland,
Frisia, and the whole littoral of the Baltic, as far as Livonia.
The Anabaptists formalised the curse imprecated. by the conquered peasants on Luther.  They detested him as the friend
of the nobles, the prop of civil authority, the remora.of the
Reformation.  "There are four prophets-two true, two false;
the true are David and John of Leyden, the false, the pope
and Luther; but Luther is worse than the pope."
" How the Gospel first arose at Munster, and how it ended
there after the destruction of the Anabaptists.  A veritable history, and well worthy of being read and handed.down (for the
spirit of the Anabaptists of.Munster still livelh);  narrated by
Henricus Dorpius of that city."  We shall confine ourselves
to a summary of this prolix narrative:Rothmann (a Lutheran or Zwinglian) first preached the
Reformation at Munster in 1532, with such success that the
bishop, at the landgrave of Hesse's intercession, allowed the
Gospellers the use of six of his churches. Shortly afterwards
a journeyman tailor (John of Leyden) introduced the doctrine
of the Anabaptists into several families.  He was aided in his
labors by Hermann Stapraeda, an Anabaptist preacher of
Mcersa; and their secret meetings soon became so numerous,
that Catholics and Reformers equally took the alarm, and expelled the Anabaptists from the city. But they boldly returned,
intimidated the council, and compelled it to fix a day for a
public discussion in the town-hall, on the baptism of children;
and Rothmann himself became their convertite, and one of
their leaders.... One day, one of their preachers runs through
the streets, exclaiming, "Repent, repent; refbrm  and be
baptized, or suffer God's vengeance!" Whether through fear
or religious zeal, many who heard him hurried to be baptized;
and on this the Anabaptists throng the market-place, crying
out, " Down with the pagans who will not be baptized." They
seize the cannon and ammunition, take possession of the townhall, and maltreat all Catholics and Lutherans they fall in
with.  The latter, in their turn, coalesce, and attack the Ana.
baptists. After various indecisive struggles, it was agreed that
each party should be free to profess its own belief; but the




THE ANABAPTISTS OF MUNSTER.              157
Anabaptists broke the treaty, and secretly summoned their
brethren in the adjoining cities to Munster.-" Leave all you
have," they wrote, " houses, wives, children; leave all, and
join us; your losses shall be made up to you tenfold... "
When the richer citizens saw the city crowded with strangers,
they quitted it as they could (in Lent, 1534).  Emboldened
by their departure and the reinforcements they were receiving, the Anabaptists soon replaced the town council, which
was Lutheran, with men of their own party. They next took
to plundering the churches and convents, and scoured the city,
armed with halberts, arquebusses, and clubs, exclaiming, " Repent, repent!" a cry which soon became, "' Quit the city, ye
wicked! quit it, or be sacrificed!" and they pitilessly drove
forth all who were not of their own sect, sparing neither aged
men nor pregnant women. Many of these poor fugitives fell
into the bishop's hands, who was preparing to lay siege to the
city, and who, regardless of the fact that they were not Anabaptists, threw some into prison, and executed others.
The Anabaptists being now masters ofthe city, their chief
prophet, John Matthiesen, ordered all to bring their goods into
one common stock, without any reservation under pain of death.
The terrified people obeyed; and the property of those they had
expelled the city was also appropriated. The prophet next proclaimed it to be the will of the Father, that all books should be
burnt save the Old and New Testament; and twenty thousand
florins' worth of books were accordingly burnt in the square befobre the cathedral. The same prophet shoots a farrier dead, who
has maligned the prophets; and, soon afterwards, runs through
the streets, a halbert in his hand, crying out that the Father had
ordered him to repulse the enemy. Hardly had he passed the
gates before he was killed. He was succeeded by John of
Leyden, who married his widow, and who reanimated the
people, dispirited by the death of his predecessor. The bishop
ordered the assault to be delivered on Pentecost, but was repulsed with great loss. John of Leyden named twelve of the
faithful (among whom were three nobles) to be ancients in
Israel..... He also announced new revelations from God
concerning marriage; and the preachers, convince i by his
arguments, preached. for three days successively a plurality
of wives.  Many of the townsmen declared against the new
doctrine, and even flung the preachers and one of the prophets
14




15 8              THE LIFE OF LUTHERE.
into prison; but were soon obliged to release them, with a loss
of forty-nine on their part.
On St. John's day, 1534, a new prophet, a goldsmith of Wa.
rendorff, assembled the people, and announced that it had been
revealed to him that John of Leyden was to rule over the
whole earth, and sit on the throne of David, until such time
as God the Father should come and claim it..... The
twelve ancients were deposed, and John of Leyden proclaimed
kin g.
The more wives the Anabaptists took, the more the spirit of
libertinism  spread, and they committed fearful excesses on
young girls of ten, twelve, and fourteen. These violences,
ald the distress consequent on the siege, alienated part of the
inhabitants; and many suspected John of Leyden of imposition, and thought of giving him up to the bishop. The king
redoubled his vigilance, and nominated twelve bishops to maintain his authority in the town (Twelfth-day, 1534), promising
them the thrones of all the princes of the earth, and distributing beforehand among them, electorates and principalities,
exempting from this proscription " the noble landgrave of
Hesse" alone, whom he hopes to have to call a brother in the
faith.... He named Easter-day as the time the town would
be delivered.... One of the queens, having observed that
she could not think it to be God's will that the people should
be left to die of misery and hunger, the king led her to the
market-place, made her kneel down in the midst of his other
wrives in the same posture, and struck off her head, whilst they
sang, " Glory to God in the highest," and all the people danced
around. Yet they were left with nothing to eat but bread and
salt; and, towards the close of the siege, regularly distributed
the flesh of the dead, with the exception of such as had died
of contagious diseases. On St. John's day, 1535, a deserter
informed the bishop how he might attack the city with advantage; and it was taken the self-same day, after an obstinate
resistance and a general massacre of the Anabaptists.  The
king, with his vicar and his lieutenant, was borne off prisoner
between two horses, a double chain round his neck, and his
head and his feet bare..... The bishop questioned him sternly
on the horrible calamity of which he had been the cause, whe n
he replied,-" Francis of Waldeck (the bishop's name), if.




TiTE ANABAPTISTS OF MIUNSTER.          159
had had my way, they should have all died of hunger before
I would have surrendered the city."
Many other interesting details are given in a document, inserted in the second volume of Luther's German works (Witt's
edition), under the following title: News of the Anaclbatists
of Munster.
"... A week after the repulse of the first assault, the
king began his reign by forming a complete court, appointing
masters of ceremonies, and all the other offices usual in the
courts of secular princes; and he chose a queen out of his
wives, who has her court likewise. She is a handsome. Dutch
woman, of noble birth, who was the wife of a prophet recently
killed, and who left her in the family way.  The king has
one-and-thirty horses covered with housings of cloth of gold,
and has had costly robes made for himself, adorned with the
gold and silver ornaments taken from the churches.  His
squire is similarly arrayed; and he wears, besides, golden
rings, as do the queen and her virgins. When the king parades the city in state, on horseback, he is accompanied by
pages; one, on his right hand, bearing the crown and the
Bible; another, a naked sword. One of them is the bishop
of Munster's son, who is a prisoner, and who is the king's valet.
The king's triple crown is surmounted by a globe, transfixed
with a golden and a silver sword; and in the middle of the
pummels of the two swords, is a small cross on which is inscribed, A king of justice over the world.  The queen wears
the same. In this array, the king repairs thrice a week to the
market-place, where he seats himself on a throne made on
purpose. His lieutenant, named Knipperdolling, stands a step
lower, and then come the councillors.  All who have business
with the king, incline their bodies twice befbre the king, and.
prostrate themselves on the ground at the third inclination,
before entering on their business. One Tuesday, they celebrated the holy supper in the public square; about four thousand two hundred sat down to table. There were three courses;
bouilli, ham, then roast meat. The king, his wives, and their
servants waited on the guests.  After the meal, the king and
the queen took barley bread, broke it, and distributed it,
saying,'Take, eat, and proclaim the Lord's death.' They
then handed a jug of wine, saying,'Take, drink all of you,
and proclaim the Lord's death.' In like manner, the guests




160               THE LIFE OF LUTHER.
broke their cakes, and presented them to each other, saying,'Brothers and sisters, take and eat. Even as Jesus Christ
offered himself up for me, so do I wish to offer myself up for
thee; and even as the grains of barley are joined in this cake,
and the grapes in this wine, so are we united.' They also
exhorted one another to use no idle words, or break the law
of the Lord; and concluded by returning thanks to God, ending with the canticle, Glory be to God in the highest. The
king, his wives, and servants, then. sat down with them at table.
When all was over, the king asked the assembly, whether they
were ready to do and suffer God's will?  They all replied,
Yea.  Then the prophet, John of Warendorff, arose and said,'That God had bade him send forth some from among them
to announce the miracles which they had witnessed;' adding, that those whom he should name were to repair to four
towns of the empire, and preach there... Each of these
was presented with a piece of gold, of the value of nine florins,
together with money for his expenses; and they set out that
very evening.
"They reached the appointed cities on the eve, of St. Gall,
and paraded the streets, crying out,'Repent ye, for God's
mercy is exhausted.  The axe is already at the root of the
tree. Your city must accept peace, or perish!' Taken before
the council,.they laid their cloaks on the ground, and casting
into them the said pieces of gold, they said,' We are sent by
the Father to declare peace unto you. If you accept it, bring
all your goods together in common: if you will not, we protest
against you before God with this piece of gold, which shall
be for a witness that you have rejected the -peace which he
sent you. The time is now come foretold by the prophets, the
time when God wills there to be only justice upon earth; and
when the king shall have established the reign of justice all
over the earth, then Jesus Christ will remit the government
into the hands of.the Father.' They were then thrown into
prison, and interrogated on their belief, way of life, &c....
They said that there were four prophets, two true, two false;
that the true were David and John of Leyden; the false, the
pope and Luther.'Luther,' they said,'is still worse than
the pope.' They consider all Anabaptists elsewhere as damned.' In Munster,' they said,' we have in general from five
to eight wives, or more; but each is obliged to confine himself




BOOK DE RESTITUTIONE.              61
to one until she is pregnant. All young girls, above twelve,
must marry.'... They destroy churches and all buildings
consecrated to God..... They are expecting, at Munster,
people from Groningen and other countries of Holland, and
when they come, the king will arise with all his forces, and
subjugate the whole earth. They hold it to be impossible to
comprehend Scripture aright, without its being interpreted by
prophets: and when it is objected to them that they cannot
justify their enterprise by Scripture, some say that their Father
does not allow them to explain themselves thereupon; others
answer,' The prophet has commanded it by God's order.'
Not one of them would purchase mercy by retreating. They
sang and returned thanks to God that they had been found
worthy to suffer for his name's sake."
The Anabaptists, who were called upon by the landgrave
of-Hesse to justify themselves for having elected a king, replied (Jan., 1535), " That the time for the restoration mentioned
by the holy books was come; that the Gospel had thrown
open to them the prison of Babylon; and that it now behoved
to render unto the Babylonians according to their works; and
that an attentive perusal of the prophets and the Apocalypse,
&c., would show the landgrave whether they had elected a
king of themselves or by God's order, &c."
After the convention entered into in 1533, between the
bishop of Munster and the city, and which was brought about
by the mediation of the landgrave of Hesse's councillors...
the Anabaptists sent the landgrave their book De Bestitutione.
He read it with indignation, and ordered his theologians to
reply to it, and to oppose the Anabaptists on nine points, which
he particularly specified, and in which he objects to them,
amongst other things,-lst, The making justification consist
not in faith alone, but in faith and works together. 2d, Of
unjustly accusing Luther of never having preached good works.
3d, Of defending free-will. In the De Restitutione, the Anabaptists classified the whole history of the world into three
principal parts.  "The firs wvorld, which lasted until Noah,
was sunk beneath the waters. The second, that in which we
live, will be melted and purified by fire. The third will be a
new heaven and a new earth, inhabited by justice. This is
what God prefigured in the holy ark, in which there were the
porch, the sanctuary, and the Holy of Holies..... The
14*




1 62              THE LIFE OF LUTHER.
coming of the third world will be preceded by universal res.
titution and chastisement. The wicked will be put to death,
the reign of justice prepared, Christ's enemies cast down,
and all things restored. It is this time which is now beginning."
":Discourse or Discussion, held at Beverger, by Anthony
Corvinus and John Kymeus, with John of Leyden, king of
1Junster.-When the king entered our room, with his gaoler,
we gave him a friendly greeting, and invited him to take a
seat by the fire. We inquired after his health, and how he
felt in his prison. He replied that he suffered from the cold
there, and was ill at heart, but that since it was God's will,
he ought to endure all patiently. By degrees, and conversing
friendly with him, for we could get nothing out of him by any
other means, we drew him on to speak of his kingdom and his
doctrine as follows:Opening of the examination.  The ministers.  "Dear John,
we have heard extraordinary and horrible things of your
government. If they are as told us,-and, unfortunately,
the whole is only too true, —we cannot conceive how you can
justify your undertaking from the Holy Scripture."
The king. " What we have done and taught, we have done
and taught rightfully, and we can justify our undertaking, our
actions, and our doctrine before God, and to whomsoever it
belongs to judge us."                    *
The ministers object to him, that the spiritual kingdom of
Jesus Christ is alone spoken of in Scripture; "My kingdom
is not of this world," are his own words.
The king. " I clearly comprehend your argument touching
the spiritual kingdom of Jesus, and do not contravene the
texts you quote. But you must distinguish the spiritual kingdom of Jesus Christ, which has reference to the time of suffering, and of which, after all, neither you nor Luther have
any clear notion, from that other kingdom, which, after the
resurrection, will be established in this world for a thousand
years. All the texts which treat of the spiritual kingdom
of Jesus, relate to the time of suffering; but those which we
find in the prophets and the Apocalypse, and which treat of
the temporal kingdom, refer to the time of glory and of power,
which Jesus will enjoy in this world with his followers. Our
kingdom of Munster was an image of the temporal king-tom




DISCUSSION AT BEVERGER.             163
of Christ's. You know that God announces many things by
figures.  We believed that our kingdom would last until the
coming of the Lord; but we now see our error on this point,
and that of our prophets.  However, since we have been in
prison, God has revealed to us the true understanding... I
am not ignorant that you commonly refer those passages to
Christ's spiritual kingdom, which ought to be understood of
the temporal.  But of what use are these spiritual interpretations, if nothing is to be one day realized?... God's chief
object in creating the world, was to take pleasure in men, to
whon he has given a reflection of his strength and his
power."
The ministers. " And how will you justify yourself when
God shall ask you on the day of judgment,' Who made you
king.? Who ordered you to diffuse such frightful errors, to
the great detriment of my word?' "
The king. "I shall answer,' The prophets of Munster ordered me so to do, as being your divine will; in proof whereof
they pledged me their body and soul."
The ministers inquire what divine revelations he enjoyed
touching his elevation to the throne.
The king. "I was vouchsafed no revelation; only thoughts
came into my head, that there must be a king in Munster, and
that I must be that king. These thoughts deeply agitated and
afflicted me. I prayed to God to deign to consider my inability, and not to load me with such a burden; but if he willed
otherwise, 1 besought him to grant that I should be designated
as the chosen person by prophets worthy of faith, and in possession of his word, so held my peace, and communicated my
thoughts to no one. But a fortnight afterwards, a prophet
arose in the midst of the people, and proclaimed that God had
made known to him that John of Leyden was to be king. He
announced the same to the council, who immediately divested
themselves of their power and proclaimed me king. He, likewise, placed in my hand the sword of justice. On this wise
it was that I became king."
SECOND ARTICLE. The king. " We only resisted the authorities because they forbade us our baptism and God's word,
and we resisted to violence. You assert that we acted wrongfully therein, but does not St. Peter say, that we are to obey
God rather than men... You would not pass wholesale




164              THE LIFE OF LUTHER.
condemnation on what we have done, did you know how those
things took place."
The ministers. " Set off and justify your acts as you may,
you will not the less be rebels and guilty of high treason.
The Christian is bound to suffer; and though the whole council had been of your party (which was not the case), you
ought to have borne with violence rather than have begun such'
a schism, sedition, and tyranny, in opposition alike to the, word
of God, the majesty of the emperor, the royal dignity, and
that of the electorate, and princes and states of the empire."
The king. "WVVe know what we have done; God be our
judge."
The ministers. "C We, too, know the foundation we have for
what we say; God be our judge, likewise!"
THIRD ARTICLE. The king. "We have been besieged and
destroyed on account of God's holy word; for it, have suffered hunger and all evils, have lost our friends, and have
fallen into this frightful calamity! Those of us who still live
will die unresistingly, and uncomplainingly, like the slaughtered lamb....
FIFTH ARTICLE. The king said, that he had longo been of
Zwingle's opinion; but that he returned to the belief in transubstantiation. Only he does not grant his interlocutors that
it is operant in him who is without faith.
SIXTH ARTICLE. "... What then do you make of Jesus
Christ, if he did not receive flesh and blood from his mother
Mary?   Will you have him to have been a phantom, a spectre. Our Urbanus Regius must print a second book to teach
to understand your native. tongue, or your asses' heads will
always be impervious to instruction."
The king. " If you knew the infinite consolation contained
in the knowledge that Jesus Christ, God and Son of the living
God, became man, and shed his blood, not Mary's, to redeem
our sins (He who is without blemish), you would not speak as
you do, and you would not entertain such contempt for our
belief."
SEVENTH ARTICLE. On Polygamy. The king objects to the
ministers the examples of the patriarchs. The ministers entrench themselves behind this generally established custom of
modern times, and declare marriage to be res politica.  The
king contends that it is better to have many wives than many




JOHN OF LEYDEN LED TO THE SCAFFOLD.        165
- harlots, and concludes again with the words, "GLd be our
judge."
Although drawn up by the ministers themselves, the irn.
pression left by a perusal of this document is not favorable to
them.  One cannot help admiring the firmness, good sense, and
modest simplicity of the king of Munster, which were made
more conspicuous still by the pedantic harshness of his interlocutors.
Corvinus and Kymeus to the Christian reader: "We hlave
reported our conversation with the king, almost word for word,
without omitting one of his arguments; only we have put thenl
into our own language, and stated them more scholarly. About
a week after, he sent to beg us to confer again with him.  mTe
had a fresh discussion, which lasted two days. We found him
more docile than the first time, but only saw in this a desire
to save his life.  He voluntarily declared, that if pardoned, he
would, with the help of Melchior Hoffman, and his queens,
exhort to silence and obedience all the Anabaptists, who, according to him, are very numerous in Holland, Brabant, England, and Frisia; and even get them to baptize their children,
until arrangements could be entered into with the civil power
with regard to their religion."... There follows a new profession of faith, in which John -of Leyden, whilst exhorting the
Anabaptists to obedience, gives it to be understood that he
means outward obedience only. He recants none of his pe.
culiar doctrines, and desires liberty of conscience. With regard
to the Eucharist, lie declares all his brethren to be Zwinglians,
but states that God has shown him his error on this point whilst
in prison. This confession is signed in Dutch: I, John of
Leyden, signed with my own hand.
On the 19th of January, 1536, John of Leyden, and Knipperdolling and Krechting, his vicar and his lieutenant, were
removed from their dungeons; and the next day the bishop
sent his chaplain to confer with them separately on their
belief and acts. The king testified repentance and retracted;
but the two others justified all they had done.... The morning of the 22d all the gates of Munster were closed; and, about
eight o'clock, the king, stripped to the waist, was led to a scaffold erected in the market-place, which was guarded by two
hundred foot-soldiers and three hundred horse, and crowded
with spectators. I-le was bound to a post, and two execution



166                THE LIFE OF LU,'HER.
ers tore off his flesh by turns with red-hot pincers, until at last
one of them plunged a knife into his breast, and so finished the
execution, which had lasted for an hour.  "At the three first
wrenches of the pincers the king uttered no cry; but, afterwards, kept incessantly exclaiming, with eyes raised to heaven,' 0 my Father, take pity on me.' and he prayed to God earnestly to forgive him his sins. When he felt himself sinking,
he exclaimed:' 0 my Father, I yield my spirit into thy hands,'
and expired.  His dead body was flung upon a hurdle, and
dragged to the open place in front of St. Lambert's tower,,where three iron panniers were ready, into one of which it
was put, and secured with chains, and then hoisted to the top
of the tower, where it was suspended by a hook. Knipper(lolling and Krechting were executed in the same horrible manner; and their bodies placed in the two other palmiers, and
suspended on either side of John of Leyden's, only not so high."
Luther's preface to the News of the Anabaptists of Munster:" Ah! what and how ought I to write against or upon
these poor people of Munster! Is it not clear that the devil
reigns there in person, or, rather, that there is a whole
troop of devils?  Let us, however, recognize here the finite
grace and mercy of God. After Germany, by innumerable blasphemies and the blood of so many innocents, has
deserved so severe a rod, still the Father of all mercy withholds the devil from striking his deadliest blow, and gives us
paternal warning by the gross game Satan is playing at Munster.: God's power constrains the spirit of a hundred wiles to
set about his work awkwardly and unskilfully, in order to.
allow us time to escape by repentance from  the better-aimed
blows reserved for us. In fact, for the spirit who seeks to deceive the world to begin by taking women, by stretching forth
the hand to grasp honors and the kingly sword, or else by
slaughtering people, is too gross. All can see that such a spirit only seeks its own elevation, and to crush all besides.  To
deceive, you should don a grey gown, assume a sad and piteous air, refuse money, eat no meat, fly women like poison,
reject as damnable all temporal power, refuse the sword, then
stoop gently down and stealthily pick up crown, sword, and
keys.  A show like this might deceive even the wise and spiritual.  There were a fine devil, with feathers finer than peacock or pheasant! But to seize the crown so impudently, to




BLASPHE;;IIES OF THE IIUNSTERITES.       167
take not only one wife, but as many as caprice and lust dictate! Ah! this is the act of a devilkin in his horn-book; or
else, of the true Satan, -the learned and able Satan, but fagoted
by God's hands with such potent chains as to be unable to act
more cunningly. And so the Lord warns us to dread his
chastisements, lest he leave the field free to a learned devil,
who will attack us, not with the A, B, C, but with the true
text, the difficult text.  If he does such things as a devilkin
at school, what would he not do as a rational, wise, learned,
lawyer-like doctor of divinity devil!
L'"...  W~hen God, in his wrath, deprives us of his word,
no deceit of the devil's is too gross.  The first attempts of Mahomet were gross; yet, God interposing no obstacle in his
way, a damnable and infamous empire has grown up, as all
the world knows: and if God had not been our aid against
Munxer, a Turkish empire would have arisen through him,
like unto Mahomet's.  In fine, no spark is so small, but that,
if God suffers the devil to blow at it, a fire may be kindled to
consume the whole world.  The best weapon against the devil
is the sword of the Spirit, the word of God. The devil is a
spirit, and laughs at cuirass, horse, and horseman. But our
lords, bishops, and princes will not allow the Gospel to be
preached, and souls to be rescued from the devil by the divine
word: they think throat-cutting sufficient, and so rob the devil
of bodies whilst leaving him souls. They will succeed in like
manner as the Jews, who thought to exterminate Christ by
crucifying him..... The Munsterites, among other blasphemies, speak of the birth of Jesus Christ as if he did not come
(such is their language) of the seed of Mary, and yet was of
the seed of David. But they do not explain themselves clearly.
The devil, keeps the hot soup in his mouth, and only mutters mum2z, 7zum, meaning, probably, to infer worse.  All that
one can make out is, that according to them, Mary's seed or
flesh cannot redeem  us.  Well, devil! mutter and spit as
you list, that one little word born overthrows all you say.  In
all tongues, and over all the earth, the child of flesh and blood,
who issues from the entrails of woman, is said to be born, and
nothing else.  Now, Scripture everywhere says, that Jesus
Christ is born of his mother Mary, and is her first-born. So
speak Isaiah, Gabriel, &c.' Thou shalt conceive, &c.' To
concezve, my duck, does not mean to be a funnel through which




168               THE LIFE OF LUTHER.
water flows (according to the Manichean blasphemy), but that
a child is taken out of the flesh and blood of his mother, is
nourished in her, grows in her, and is at last brought into the
world. The other tenet maintained by these folk, namely,
that infant baptism is a pagan rite, is similarly gross. And
since they regard all that the wicked possess as unholy, why
did they not reject the gold, silver, and other goods they took
from the wicked in Munster? They ought to coin quite new
gold and silver..... Their wicked kingdom is so visibly a
kingdom of gross imposture and revolt, that it recks not to
speak of it. I have already said too much."
CHAPTER III.
A. D. 1536-1545.
Latter years of Luther's life.-Polygamy of the Landgrave of Hesse, &c.
THE momentary union of the Catholics and Protestants against
the Anabaptists left them only the greater enemies. A general
council was talked of; but the pope dreaded it, and the Protestants rejected it beforehand.  "I hear from the diet that
the emperor urges a council on our friends, and is indignant
at their refusal.  I cannot understand these monstrosities.
The pope asserts that heretics cannot sit in a council; the
emperor wishes us to consent to the council and its decrees.
Perhaps God is turning them mad..... But their mad design, no doubt, is, that since pope, emperor, church, and diets
have failed, they will try to cry us down by representing us
as so lost and desperate, as to reject the council which we
have so often asked for. See Satan's cleverness against the
poor fool of a God, who, undoubtedly, -will be put to it to escape
such well-laid snares!... Now, it is the Lord who will
make a mock of them who mock him.  If we agree to a council so disposed towards us, why did we not five-and-twenty
years since submit to the pope, the lord of councils, and to all
his bulls?" (July 9th, 1545.)




DISSENSIONS.                  169
A council might have concentrated the catholic hierarchy,
but could not have re-established the unity of the church.
The question could be settled by arms only. The Protestants
had already driven the Austrians out of Wirtemberg, had
despoiled Henry of Brunswick, who was turning the execution of the decrees of the Imperial Chamber into a source of
profit for himself, and were encouraging the archbishop of
Cologne to follow the example of Albert of Brandenburg, and
secularize his archbishopric, which would have given them a
majority in the electoral council. However,.some attempts
were still made at reconciliation, and conferences uselessly
opened at Worms and Ratisbon (A.D. 1540, 1541), at which
Luther did not even think it necessary to be present.  He
writes that he hears from Melancthon that the number of
learned personages, from all quarters, in the synod at Worms,
exceeds all precedent; and, speaking of the stratagems resorted to by the Catholic party, says,  "One would fancy one
saw Satan himself, with the break of day, running to and fro
in a vain search for some den dark enough to shut out the
light which pursues him."  (Jan. 9th, 1541.)  Luther's
opinion was desired upon ten articles, which had been agreed
upon by the two parties, when the elector, hearing that they
were about to be forwarded without being first submitted to
him, drew up a reply himself; an interference which would
have aroused Luther's indignation some years before, but by
this time he seems to have felt wearied and disgusted with the
consciousness that his labors to re-establish evangelical purity
had only furnished the great of the earth with the means of
satisfying their terrestrial ambition.  "O ur excellent prince
has given me the conditions of peace to read, which he intends
to propose to the emperor and our adversaries. I see that they
consider the whole affair as a comedy to be played amongst
them, whilst it is a tragedy betwixt God and Satan, in which
Satan triumphs, and God is humiliated.  But the catastrophe
will come, when the Almighty, author of this tragedy, will
give us the victory." (April 4th, 1541.)
We noticed at an early period of this narrative, the melancholy state of dependence in which the Reformation was
placed on the princes that espoused the cause. Luther had
time to foresee the results. These princes were men, with
men's caprices and passions; and hence concessions, which,
15




170               THE LIFE OF LUTHER.
without being contrary to the principles of the Reformation,
seemed to redound little to the honor of the reformers. The
most warlike of these princes, the hot-headed landgrave of
Hesse, submitted to Luther and the Protestant ministers, that
his health would not allow of his confining himself to one
wife. His instructions to Bucer for the negotiation of this
matter with the theologians of Wittemberg, are a curious
mixture of sensuality, of religious fears, and of daring simplicity. - " Ever since I have been married," he writes, s I
have lived in adultery and fornication; and as I won't give
up this way of living, I cannot present myself at the, holy
table; for St. Paul has said, that the adulterer shall not enter
the kingdom of heaven."  He proceeds to state the reasons
which drive him into this course: "My wife is neither goodlooking nor good-tempered; she is not sweet; she drinks, and
my chamberlains can tell what she then does, &c. I am of a
warm complexion, as the physicians can prove; and as I
often attend the imperial diets, where the body is pampered
with high living, how am I to manage there without a wife,
especially as I can't be always taking a seraglio about with
met.     How can I punish fornication and other crimes,
when all may turn round and say,' Master, begin with yourself?".. Were I to take up arms for the Gospel's sake, I
could only do so with a troubled conscience, for I should say
to myself,'If you die in this war, you go to the devil.'..
I have read both the Old and New Testament carefully, and
find no other help indicated than to take a second wife; and I
ask before God, why cannot I do what Abraham, Jacob, David, Lamech, and Solomon have done?" The question of
polygamy had been agitated from the very beginning of Protestantism, which professed to restore the world to scriptural
life; and, whatever his repugnance, Luther durst not condemn
the Old Testament. Besides, the Protestants held marriage to
be res politica, and subject to the regulations of the civil power. Luther, too, had already held, theoretically,. and without
advising it to be put in practice, the very doctrine advanced
by the landgrave. He had written years before:... "I
confess, I cannot say that polygamy is repugnant to Holy
Scripture, yet would not have the practice introduced amongst
Christians, who ought to abstain even from what is lawful, in
order tq avoid scandal, and in order to maintain that honestas




THE QUESTION OF POLYGAMY.              171
(decorum) which St. Paul requireth under all circumstances."
(Jan. 13th, 1524.) " Polygamy is not allowable amongst
Christians, except in cases of absolute necessity, as when a
man is forced to separate from a leprous wife, &c."...
(March 21st, 1527.) Having one day put the case to doctor
Basilius, whether a man, whose wife was afflicted with some
incurable malady, might take a concubine, and receiving an
answer in the affirmative, Luther -observed, "It would be of
dangerous precedent, since excuses might be daily invented
for procuring divorces." (A.D. 1539.)
Luther was greatly embarrassed by the landgrave's message. All the theologians of Wittemberg assembled to draw
up an answer, and the result was a compromise. He was
allowed a double marriage, on condition that his second wife
should not be publicly recognized.  "Your highness must be
aware of the dif/lrence between establishing a universal and
granting an exceptional law..... We cannot publicly sanction a plurality of wives..... We pray your highness to
consider the dangers in which a man would stand who should
introduce a law that would disunite families, and plunge them
into endless law-suits.... Your highness's constitution is
weak, you sleep badly, and your health requires every care.... The great Scanderbeg often exhorted his soldiers to
chastity, saying that nothing was so injurious in their calling
as incontinence.... We pray your highness seriously to
take into consideration the scandals, cares, labors, griefs, and
infirmities herein brought under your notice.... If, nevertheless, your highness is fully resolved to take a second wife,
we are of opinion that the marriage should be secret....
Given at Wittemberg, after the festival of St. Nicholas, 1539.MARTIN LUTHER, PHILIP  MELANCTHON, MARTIN BUCER,
ANTONY CORVIN, ADAM, JOHN LENING, JUSTIN WINTFERT,
DYONISIUS MELANTHER."
It was hard for Luther, who, both as theologian and as a
father of a family, was identified with the sanctity of the marriage tie, to declare that in virtue of the Old Testament two
wives might seat themselves, with their jealousies and their
hates, at the same domestic hearth; and he groaned under this
cross.  "CAs to the Macedonian business, grieve not overmuch, since things are come to that pass, that neither joy nor
sadness availeth.  Why kill ourselves?  Why allow sorrow




172               THE LIFE OF LUT I R:
to banish the thoughts of him who has overcome all deaths
and- all sorrows? Did not he who conquered the devil and
judged the prince of this world, at the self-same time judge
and conquer this scandal?... Let Satan triumph, and let
us be neither chagrined nor grieved, but let us rejoice in
Christ, who will discomfit all our enemies." (June 18th,
1540.)  He seems to have looked to the emperor's interfering.
"If Coesar and the empire will, as they perforce must, put a
stop to this scandal, an edict will soon stay it, and prevent its
being hereafter used as either a right or an example."  From
tlis time forward, Luther's letters, and those of Melancthon,
are full of disgust and sadness.
On Luther's being asked for a letter of recommendation to
the court of Dresden, he replies, that he has lost all credit and
influence there; in that " worldly court," as he sometimes
calls it.  To a friend (Lauterbach) he writes: " I will be
present at your marriage in mind, not in body, being hindered,
not only by pressure of business, but by the fear of offending
the Mamelukes and queen of the kingdom (the duchess Catherine of Saxony?) for who is not offended with Luther's folly?"
" You ask me, my dear Jonas, to write an occasional word of
comfort to you. But I stand much m6re in need of your letters
to revive me, who, like Lot, have so much to endure in the
midst of this infamous and Satanic ingratitude, this horrible
contempt for the Lord's word.... I must, then, see Satan
take possession of the hearts of those who fancy that the chiefest seats in the kingdom of Heaven are reserved for them
alone!" The Protestants were already beginning to relax
from their severity of manners, and the bagnios were reopened.  " Better," exclaims ILuther, "not to have driven out
Satan, than to bring him back in greater force." (Sept. 13tlh,
1540.)
" The pope, the emperor, the Frenchman, and Ferdinand,
have despatched a magnificent embassy to the Turks to demand peace... and, last of all, for fear of offending the
eyes of the Turks, the ambassadors have I ut themselves into
Turkish robes.  I trust these are blessed signs of the approaching end of all things!"  (July 17th, 1545.)
To Jonas. "H1Iark in thy ears! I shrewdly suspect that we
Lutherans shall be packed off to fight the Turks singlehanded. King Ferdinand has removed the war-chest from




APPREHENSIONS.                   1723
Bohemia, and forbade a single soldier to stir, and the emperor
does nothing; as if it were settled that we should be exterminated by the Turks."  (Dec. 29th, 1542.)  "Nothing new
here, except that the margrave of Brandenburg is getting evil
spoken of by every one, with regard to the war in Hungary.
They speak just the same of Ferdinand. I descry so many
and such probable reasons for it, that I cannot help believing
there is horrible and deadly treachery there." (Jan. 26th,
1542.)  "I ask, what will be the end of this horrible treachery of the princes and kings?"  (Dec. 16th, 1543.)  "May
God avenge us on the incendiaries (Luther speaks, almost
every month, of fires occurring at Wittemberg). Satan has
devised a new plan for getting rid of us.  Our wine is poisoned, and lime mixed with our milk. Twelve persons have
been killed by poisoned wine a* Jena. Perhaps they died of
excess of drink; but at all events, it is given out for certain
that dealers have been detected selling poisoned milk at Magdeburg and Northuse."  (April, 1541.)  He writes to Amsdorf,
on occasion of the plague at Magdeburg: " What you tell me
of the alarm felt of the plagqe, reminds me of what I observed
some years since; and I am surprised to see that the more
life in Christ Jesus is preached, the stronger grows the fear of
death; whether this fear were lessened, during the reign of
the pope, by a false hope of life, and that now the true hope
of life is placed before the people, they feel how weak nature
is to believe in the conqueror of death, or that God tempts us
by these weaknesses, and allows Satan to grow bolder and
stronger on account of this alarm! Whilst we believed in
the pope, we were as drunkards, men asleep, or fools, mistaking death for life, that is, ignorant of the nature of death and
of God's wrath.  Now that the light has shone upon us, and
that God's wrath is better known, nature has shaken off sleep
and folly, and hence greater fear than before..... Here. I
apply the passage of the seventy-first Psalm,.' Cast me not
away in the time of age; forsake me not when my strengthfaileth me.' For I think that these are the latter days of Christ,
and the time of casting down; that is, the time of the last
great assault of' the devil, as David, in his latter days, weakened by years, would have fallen before the giant, had not
Abishai come to his aid..... I have learnt almost all this
year to sing with St. Paul,' As dying, and behold, we lives;'
15*




174               THE LIFE OF LUTHER.
and,' By your rejoicing, which I have in Christ Jesus our Lord,
I die daily.' When he says to the Corinthians,'Iv deaths
oft,''this was not meditating or speculating on death, but the
sensation of death itself, as if hope of life there were none."'
(Nov. 20th, 1538.)  " I trust that with this rending of the
world, Christ will hasten his coming and crush the globe to
atoms, utfractus illabatur orbis."  (Feb. 12th, 1538.)




LUTHER ON DOMESTIC LIFE.             175
BOOK THE FOURTH.
A.D. 1530-1546.
CHAPTER 1.
Luther's Conversations on Domestic Life, on Wives and Children, and
on Nature.
LET US pause in this sad history of the last years of his public
life, and retire with Luther into his private life, seat ourselves
at his table, by the side of his wife, and in the midst of his
children and friends, and listen to the grave words of the pious
and tender father of a family.
" The man who insults preachers and women, will never
succeed well. From women proceed children, the future
heads of families and of the state. To despise them is to despise God and man." " The Saxon law is too hard in giving
the widow a chair and her distaff only. The first we should
interpret to mean, a house; the second, her maintenance. We
pay our lacquey; what do I say, we give more to a beggar?"
"There can be no doubt that women who die in the faith-in
child-bearing, are saved, because they die fulfilling the end
for which God created them."  " In the Low Countries, the
priest, on his induction, chooses some little girl as his betrothed, in sign of honoring the marriage state."
Luther being asked whether -a Christian preacher, who is
bound to suffer imprisonment and persecution for the word's sake,
ought not much more to do without marriage? replied: "It
is easier to endure imprisonment than desire, as I know in my
own person. The more I strove to macerate and subdue the
flesh, the more I lusted. Even though gifted with chastity,




176               THE LIFE OF LUTITER.
one ought to marry to spite the pope.... Had I been seized
with a fatal illness, I should have wished to summon some
pious maid to my death-bed, and wed her, presenting her with
two silver goblets as a wedding-gift and morrow's present
(morgengabe), in order to show how I honored marriage." To a
friend he writes: "If you lust, marry.  You want a wife at
once beautiful, pious, and rich. Well, you can have one
painted, with red cheeks and white limbs, and such are the
most pious; but they are worth nothing for kitchen or couch.... No one will ever have to repent rising early and marrying young.... It is no more possible to do without a wife
than without eating and drinking.  Conceived, nourished,
borne within the body of woman, our flesh is mainly hers, and
it is impossible for us ever to separate wholly from her....
Had I wished to make love, I should have taken thirteen years
ago to Ave Schonfelden, who is now the wife of doctor Basilius, the Prussian physician. At that time I did not love my
Catherine, whom I suspected of being proud and haughty; but
it was God's will; it was his will that I should take pity on
her, and I have cause, God be praised, to be satisfied."
"The greatest grace God can bestow is to have a good and
pious husband, with whom you may live in peace, to whom
you can trust everything, even your body and your life, and
by whom you have little children.  Catherine, thou hast a
pious husband, who loves thee; thou art an empress. Thanks
be to God!"
Alluding to immorality in men, Luther observed: "Let
them know that they are, after all, but despisers of the sex,
who are not created for their brutal pleasures....'Tis a
great thing for a young girl to be always loved, and the devil
but seldom allows it....My hostess of Eisenach said well,
when I was a student there:' There is no sweeter pleasure upon earth than to be loved by a woman.'"
"On St. Martin's day (doctor Martin Luther's birth-day),
master Ambrosius Brend came to ask him his niece in marriage..... One day, surprising them in close conversation,
he burst out laughing, and said:'I am  not surpliised at a
lover having so much to say to his mistress; can.hey ever
tire?  We must not put them out of the way; they have a
privilege above law and custom!' When he betrothed her
to him, he addressed him  as follows:'Sir, and dear friend, 1




LUTHER ON DOMIESTIC LIFE.             177
give you this young maid, such as God in his goodness gave
her unto me. I confide her to your hands. May God bless
you, sanctify your union, and make it happy!'" "Being
present iat the marriage of John Luffte's daughter, he led her
to her bed after supper, and said to the husband, that, according to common custom, he was to be master of the house...
when the wife was not in it; and,, in token of this, he took
one of the husband's shoes, and put it on the top of the bed,
showing that he so assumed dominion and government.",
Being one day in very high spirits at table, " Be not scandalized," he said, "to see me so merry.  I have heard a great
deal of bad news to-day, and have just read a letter violently
abusing me. Our affairs must be going on well, since the
devil is storming so!"
"Were I to make love again, I would have an obedient wife
carved for me in stone; I should despair of getting one any
other way."  "Strange thoughts come into one's head the
first year of marriage.  When at table, one says to oneself,'Just now thou wert alone, now thou art two' (selbander).
On awaking, one sees another head by the side of one's own.
The first year my Catherine used to sit by me whilst I was
studying, and, not knowing what to say, she asked me,' Sir
doctor, in Prussia, is not the maitre-d'hotel the margrave's
brother?' " " There should be no delay between the betrothals and the marriage.... Friends interpose obstacles....
All my best friends kept crying,'Don't take her, take
another.'"  "A sure sign that God is hostile to the papacy
is, that he has refused it the blessing of corporeal fruit (chi.ldren)...  When Eve was brought before Adam, he was
filled with the Holy Ghost, and gave her the most beautiful
and glorious of names, calling her Eva, that is, mother of all
living. He did not call her his wife, but mother, mother of
all living. This is woman's glory, and most precious ornament.  She is Fons omniurn viventium, the source of all human
life; a brief phrase, but such as neither Demosthenes nor Cicero could have expressed.  The Holy Ghost here speaks by
our first father, and having passed so noble a eulogy on marriage, it is but right in us to extenuate the weaknesses of women.  No more did Jesus Christ, the Son of God, despise
marriage.  He is himself born of woman, which is a high testimony to marriage."




178               THE LIFE OF LUTHER.
" We find an image of marriage in all creatures, not only in
birds, beasts and fishes, but in trees and stones too. Every
one knows that there are trees, like the apple and the pear
tree, which are, as it were, husband and wife, which desiderate each other, and which thrive more when they are planted
together.  The same is observable of stones, especially precious stones, such as the coral, emerald, and others. The sky,
also, is the husband of the earth, vivifying it by the warmth
of the sun, by the rain and the wind, and so leading it to bear
all sorts of plants and fruits."
The doctor's little children were standing be'ore the table,
anxiously watching the fishes that were being served up, when
he remarked,-" If you wish to see the image of a soul in the
fruition of hope, there it is. Ah! would we could look forward to the life to come with the same delight." His little
girl, Madeline, being brought in to sing to her cousin the song
beginning, The pope invokes the emperor and the kings, &c.,
and refusing, notwithstanding coaxing and threats, the doctor
said, " Nothing good comes of force: without grace the works
of the law are valueless."  "I see nothing contradictory in
the injunction, Serve the Lord with fear and rejoice with tremb*ing. - My little John does so with regard to me, but I cannot
with regard to God. When writing, or otherwise busied, he
will begin a little song, and if he sing too loud, and I check
him, he will go on, but to himself, and with a touch of fear.
So God wishes us to be always cheerful, yet with awe and reserve." One new-year's day, he and his wife were exceedingly put out at being unable to still the baby, who kept
on screaming more than an hour; at last, he said, " These are
the vexations of married life..... This is the reason none of
the Fathers has written anything remarkably good on the subject. Jerome has spoken degradingly, I should almost say in
an anti-Christian spirit, of marriage.... St. Augustin on
the contrary."... His wife placing his youngest child in
his arms, he observed, " Would I had died at this age; willingly would I forego any honor I may obtain in this world to
die an infant!"  The child dirtying him, he said, " Oh! how
much more must our Lord endure with us than-a mother with
her child."  He addressed his baby with, "Thou art our
Lord's innocent little fool, living under grace and not under
the law. Thou art without fear or anxiety, and all that thou




LUTIIER ON DOMESTIC LIFE.            179
doest is well done."  "Children are the happiest.  WVe-old
fools are ever distressing ourselves with disputes about the
word, constantly asking ourselves,' Is it true? Is it possible?
How can it be possible?' Children, in their pure and guileless faith, have no doubts on matters appertaining to salvation.
Like them, we ought to trust for salvation to the simpleword; but the devil is ever throwing some stumbling-block
in our way." Another time, as his wife was giving the breast
to his little Martin, he said, " The pope and duke George hate
this child, and all belonging to me, as do their partizans and the
devil.  However, they give no- uneasiness to the dear child,
and he does not concern himself what such powerful enemies
may do. He sticks to the teat, or crows laughingly aloud,
and leaves them to grumble their fill." One day, that Spalatin' and Lenhart Beier, pastor of Zwickau, were with him, he
pointed to his little Martin playing with a doll, and said, " Even
such were man's- thoughts in Paradise, simple, innocent, and
free from malice or hypocrisy; he must have been like this
child when he speaks of God and is so sure of him. What
must have been Abraham's feelings when he consented to offer
up his only son! He said nothing of it to Sarah; he could
not! Of a verity, I should dispute God's commands were -he
to order me such a thing." On this, the doctor's wife broke
in with, "I will not believe that God can ask any one to kill
his own child."
" Ah!  how my heart sighed after mine own, when I lay
sick to death at Smalkalde. I thought that I should never
more see my wife or little ones; and how agonizing was the
thought!... There is no one who can so overcome the
flesh, as not to feel this bent of nature.  Great is the force of
the social tie which knits man and wife together."
It is touching to see how each thing that attracted his notice led Luther to pious reflections on the goodness of God, on
the state of man before the fall, and on the life to come; as,
on Dr. Jonas laying on his table a fine bough laden with cher.
ries, his wife's delight on serving up a dish of fish from their
own pond, the mere sightof a rose, &c..... On the 9th of
April, 1539, as the doctor was in his garden, gazing attentively at the trees, resplendent with flowers and foliage, he
exclaimed with admiration, " Glory be to God, who thus calls
to life inanimate creation in the spring.  Look at those grame



180               THE LIFE OF LUTHER.
ful branches, already big with fruit. Fine image this of man's
resurrection: winter is death; summer the resurrection i"
After a violent storm on the evening of the 18th of April,
1539, followed by a kindly rain, which restored the verdure
of the fields and trees, he exclaimed, looking up to heaven,
"This is thy gift, 0 my God, and to us ingrates, full of-wickedness and covetousness.  Thou art a God of goodness! This
was no work of Satan's; no,'twas a beneficent thunder, shaking the earth, and opening it to make it bear its fruits and
spread a perfume similar to that diffused by the prayer of the
pious Christian." Another day, walking on the Leipsic road,
and seeing the whole plain covered with the finest wheat, Luther exclaimed, with exceeding fervor, " O God of goodness,
this fruitful year is thy gift! Not for our piety is this, but to
glorify thy holy name.  Grant, O my God, that we may amend.
our lives and increase in thy Word! With thee all is miracle. Thy voice brings out of the earth, and even out of the
arid sand, those plants and those beauteous ears of wheat which
gladden the sight. 0, my Father, give all thy children their
daily bread!" One evening, noticing a little bird perched
on a tree as if to take up its roost for the night, he said, " This
little thing has chosen its shelter, and is going peacefully to
sleep; it does not disturb itself with thoughts of where it shall
rest to-morrow, but composes itself tranquilly on its little
branch, and leaves God to think for it."  Towards evening,
two birds began to build their nest in the doctor's garden, but
were frequently disturbed by the passers by: "Ah!" he exclaimed, "dear little birds, don't fly away; I wish you well
with all my heart, if you would only believe me! Even so
we refuse to trust in God, who, far from wishing our harm,
has given his own Son for us."
CHAPTER II.
The Bible.-The Fathers.-The Schoolmen.-The Pope.-Councils
DOCTOR Martin Luther had written with chalk on the wall,
behind his stove, the following words:-" He that is faithful in




THE GOSPEL.                     18 1
that which is least faithful also in much: and he that is unr.
just in the least is unjust also in much."  (Luke xvi. 10.)
"The little infant Jesus (he showed him painted on the wall)
is sleeping in the arms of Mary, his mother. He will awake
one day, and demand an account of what we have done.". One
day that Dr. Jonas was by, whilst Luther was being shaved,
the latter said to him: " Original sin is within us, like the
beard, We take it off to-day, and have a smooth face; tomorrow, it is grown again, and it will not cease growing whilst
we live. Just so, original sin cannot be extirpated in us; but
springs up our life long.  Nevertheless, we ought to resist it
witheall our strength, and cut it off without delay." " Human
nature is so corrupt as not even to feel a want of heavenly
things. It is like a new-born child, to whom one would promise in vain all the treasures and pleasures the earth yields;
the child is without a thought, and knows but its mother's
breast. In like manner, when the Gospel speaks to us of
eternal life through Christ Jesus, we turn a deaf ear, harden
ourselves in the flesh, and indulge in frivolous and perishable
thoughts. Human nature does not comprehend, does not even
feel, the mortal ill which weighs it down." " In divine things,
the Father is the Grammar, for he imparts words, and is the
source whence flow good, pure, and harmonious sayings. The
Son is Logic, and suggests arrangement, order, and sequence
of idegs.  The Holy Ghost is Rhetoric, states, presses home,
enlarges, and gives life and strength, so as to impress and hold
the hearers' hearts."'The Trinity occurs throughout creation.  In the sun are substance, light, and heat; in rivers,
substance, current, and force. So, in the arts: in astronomy
are motion, light, and influence; in music, the three notes, re,
mi, fa, &c.  The schoolmen have neglected these important.signs for silly trifles."  "The decalogue is the doctrine of
doctrines; the creed, the history of histories; the Lord's prayer,
the prayer of prayers; the sacraments, the ceremonies of ceremonies."
On his being asked whether those who had lived in the
darkness of popery, and had not known the blessing of the
Gospel, could be saved? Luther replied: "I know not, save,
perhaps, through baptism. I have seen the cross held out to
many monks, on their death-bed, as was then the custom, and
they may have been saved by their faith in Christ's merits and
16




182               T-IE LIFE OF LUTHER.
sufferings."  " Cicero is far superior in his moral doctrine to
Aristotle, and was a wise and laborious man, who did and who
suffered much. I hope that our Lord will be merciful unto
him and all like unto him; albeit it belongs not to us to speak
with certainty. That God should not make exceptions and
establish distinctions between pagans, is what one cannot say.
There will be a new heaven and a new earth much larger and
vaster than those of our day." Being asked whether the
offended party ought to seek pardon of the offender, Luther
replied, "No; Jesus Christ himself has set us no example, and
has left us no command of the kind. It is enough to pardon
offences in one's heart; and publicly, if convenient, and prayed
so to do. I, indeed, once went to ask pardon of two persons
who had offended me, but they happened to be from home;
and I now thank God that I was not allowed to execute my
purpose." Sighing one day at the thought of the sectaries who
despised God's word, "Ah!" he exclaimed, "were I a great
poet, I would write a magnificent poem on the utility and
efficacy of the divine word. Without it.... For many years
I have read the Bible twice a year;'tis a great and mighty
tree, each word of which is a branch. I have shaken them all,
so curious was I to know what each branch bore, and. each
time I have shaken off a couple of pears or apples."  "Formerly, under papal rules, men used to go on pilgrimages to the
saints, to Rome, to Jerusalem, to St. James of Compostella, to
expiate their sins. Now we may make Christian pilgrimages
in the faith. When we read attentively the prophets, the
psalms, and the gospels, we peregrinate, not through the holy
city, but through our thoughts and hearts, to God. That is
visiting the true promised land, and the paradise of life eternal."  "What are the saints compared with Christ? Nothing
more than small drops of night-dew on the beard of the bridegroom and in the curls of his hair."
Luther did not like the miracles to be dwelt upon, considering this kind of proof as secondary.  " The convincing proofs
are in God's word. Our opponents read the translated Bible
much more than we. I believe that duke George has read it
more carefully than all the nobles on our side together.' Provided,' I hear he has said,'provided the monk have finished
the translation of the Bible, he may be off when he likes.' "




TIHE BIBLE.                  183
lie used to say that Melancthon had forced him to translate the
New Testament.
"Let our adversaries fume and rage. God has not opposed
a wall of stone or a mountain of brass to the waves of the sea;
a bank of sand has been enough."
"In my early days, whilst a monk, I used to be fond of
reading my Bible, but to no use; I merely made Christ a
Moses. Now I have found my beloved Christ. May I be
thankful and steadfast, and suffer for his sake what I may be
called upon to suffer."  Why do we teach and keep the ten
commandments?  The reason is, that nowhere is the natural
law so well arranged and laid down as in Moses. I wish we
had borrowed from him in temporal- things as well; such as the
laws with regard to the bill of divorcement, the jubilee, the year
of release, tithes, &c.; the world would be all the better
governed.... So, the Romans took the Twelve Tables from
the Greeks.... As regards the Sabbath or Sunday, there is
no necessity for keeping it; but if we do, it ought to be, not on
account of Moses' commandment, but because nature teaches
us from time to time to take a day of rest, in order that men
and animals may recruit their strength, and that we may
attend the preaching of God's word. Since there is now-adays a general movement towards restoring all things, as if the
day of the universal restoration were come, it has come into
my head to try whether Moses also cannot be restored, and the
rivers recalled to their source. I have taken care to treat
every subject in the simplest fashion, and to avoid mystical
interpretations as they are called.  I see no other reason
for God's choosing to form the Jewish people by these ceremonies, than his knowledge of their aptness to be caught by externals.  To prevent these being empty phantoms and mere
images, he added his word to give them weight and substance,
and render them grave, and serious matters. I have subjoined
to each chapter brief allegories; not that I set much store by
them, but to anticipate the mania many have for allegorical
writing; as we perceive in Jerome, Origen, and other ancient
writers an unfortunate and sterile habit of devising allegories
to recommend morality and works, whereas it is the word and
faith that ought to be insisted on."  (April, 1525.)
" My prayer is the Pater Noster; and I am in the habit of
blending with it something from the Psalms, in order to con



184               THE LIFE OF LUTHER.
found false teachers, and cover them with shame. There is no
prayer comparable to the _Pater; I prefer it to any Psalm." *
" I frankly own that I know not whether or no I am master of
the full meaning of the Psalms; although I have no doubts
about my giving their correct sense. One man will be mistaken in some passages; another, in others. I see things
which Augustin overlooked; and others, I am aware, will see
things which I miss.  Who will dare to assert that he has
completely understood a single Psalm? Our life is a beginning and a progress; not a consummation.  He is the best,
who comes nearest to the spirit. There are stages in life and
action, why not in understanding? The apostle says, that we
proceed from knowledge to knowledge."
Of the.New Testament. " The Gospel of St. John is the true
and pure Gospel, the principal Gospel, because it contains
more of Jesus Christ's own words than the rest. In like manner, the Epistles of St. Paul and St. Peter are far above (?) the
Gospels of St. Matthew, St. Mark, and St. Luke. In fine, St.
John's Gospel and his First Epistle, St. Paul's Epistles, especially those to the Romans, Galatians, and Ephesians, and St.
Peter's First Epistle, are the books which show thee Jesus
Christ, and which teach thee all that it is necessary and useful
for thee to know, though thou wert never to see any other
book."  He did not consider either the Epistle to the Hebrews
or the Epistle of St. James of apostolic authority. He says of
that of St. Jude: "No one can deny that this Epistle is an
extract from or copy of the Second of St. Peter; the words are
almost identical. - Jude speaks of the apostles as if he had been
their disciple, and that they were dead; and he cites texts and
events nowhere to be found in Scripture."
Luther's opinion on the Apocalypse is remarkable: "Every
one," he says, " must form his own judgment on this work
according to his lights and gifts. I do not wish to force my
opinion on any one, but simply speak as I think. I look upon
it as being neither apostolic nor pr(phetic."... And, in
another passage, "Many of the fathers have rejected this book;
and it is free to all to think of it as they shall be moved. For
my own part, I cannot take to this work.  One reason alone
would give me a distaste to it; which is, that Jesus Christ is
neither adored nor preached in it such as we know him."
* So says Montaigne in his Essays.




TIHE FATIlERS.                  185
Of the Fathers. "Y You may read Jerome for the sake of the
history; of faith, good true religion, and, doctrine, there is not
a word in his works.  I have already proscribed Origen.
Chrysostom is no authority with me. Basil is but a monk; I
would not give a straw for him. Melancthon's Apology is
beyond the writings of all the doctors of the Church, not
excepting Augustin; Hilary and Theophylact are good, Ambrose also; he walks steadily as to the most essential article,
the pardon of sins. Bernard, as a preacher, eclipses all the
doctors; in argument, he is quite another man, and grants too
much to the law and to free-will.  Bonaventura is the best of
the scholastic theologians.  Amongst the fathers, Augustin
holds, incontestably, the first place; Ambrose, the second;
Bernard the third. Tertullian is a true Carlstadt. Cyril has
the finest sentences. Cyprian the martyr is a poor theologian.
Theophylact is the best interpreter of St. Paul."-(Arguments
to prove that antiquity does not add to authority): "We see
how bitterly St. Paul complains of the Corinthians and Galatians; even amongst the apostles, Christ found a traitor in Judas."  "There is never anything conclusive in the writings
of the Fathers on the Bible; they leave the reader suspended
betwixt heaven and earth. Read Chrysostom, the best rhetorician, and speaker of all."  He observes, that the Fathers said
nothing of justification by grace during their life, but believed
in it at their death. " This was -more prudent, in order not to
encourage mysticism or discourage good works.  The dear
Fathers have lived better than they have written." He
eulogises the history of St. Epiphanius and the poems of Prudentius.  "Of all, Augustin and fIifary have written with
most clearness and truth; the rest must be read cum judicio
(with allowance).  Ambrose was mixed up with worldly matters, as I am now; being obliged to busy myself in the consistory with marriage matters, more than with God's word....
Bonaventura has been called the seraphic; Thomas, the
angelic; Scot, the subtle; Martin Iouther will be named the
arbh-heretic." Observing a portrait of St. Augustin in a book,
representing him  with a monk's cowl, Luther remarked,
"They do the holy man wrong, for he lived just as the world
about him, and used silver spoons and cups, not even secluding
himself like the monks."  "Macarius, Antony, and Benedict
have done the. Church great and signal injury with their
16*'




186              THE LIFE OF LUTHER.
monkery; and I think they will be placed much lower in hea.
ven than a pious God-fearing citizen, father of a family. St.
Augustin pleases me more than all the rest. The doctrine he
teaches is pure, and regulated with Christian humility, by
Holy Scripture. Augustin is favorable to marriage. He
speaks well of the bishops who were the pastors of his day;
but years, and his disputes with the Pelagians, embittered and
distressed him at the last.... Had he witnessed the scandals
of the papacy, he certainly would not have allowed them. He
is the first Father of the Church who wrote on the subject of
original sin." After having spoken of St. Augustin, Luther
adds, "But since God has given me grace to understand Paul,
I have not been able to relish any doctors; they have all become dwarfs in my eyes."  "I know none of the Fathers
whom I so much dislike as St. Jerome. He writes only on
fasting, diet, virginity, &c., not a word on faith. Dr. Staupitz
was wont to say,'I should like to know how Jerome could be
saved.'"
"The nominalists are a sect of the upper schools to whom I
used to. belong; they are opposed to the Thomists, Scotists, and
Albertists. The name they give themselves is Occamists.
They are the newest sect of all, and, at present, the most
powerful, especially at Paris." Luther thinks highly of Peter
Lombard's ]rlaster of Sentences; but considers that the schoolmen in general laid too much stress on free-will and too little
on grace.  "Gerson alone, of all the doctors, has made mention
of spiritual temptations. All the rest, Gregory of Nazianzen,
Augustin, Scotus, Thomas, Richard, Occam, were conscious
of corporal temptationsronly.  Gerson alone has written of discouragement. The Church, in proportion to her advancing
years, cannot but experience spiritual temnptations of the kind;
and we live in this age of the Church. William of Paris, too,
felt such temptations in a degree; but the schoolmnen never
attained the knowledge of the catechism. Gerson is the only
one who reassures and revives conscience.... He has saved
many poor souls from despair by lessening and extenuating
the law, yet so as that the law shall remain. But Christ does
not tap the cask, he breaks it in. He says,' Thou must not
trust in the law, nor rely upon it, but upon me, upon Christ.
If thou art not good, I am.'"  "-Dr. Staupitz one day speak.
ing to me of Andrew Zachary, who is said to have overcome




JOHIN RUSS.                    187
John IIuss in disputation, told me that Dr. Proles of Gotha
seeing a portrait of Zachary, in which he was represented with
a rose in his bonnet, exclaimed,' God defend me from ever
wearing such a rose, for he overcame John Huss by a trick,
by means of a falsified Bible. You will find in the thirtyfourth of Ezekiel, Behold, I myseyf will visit and punish my
shepherds;* to which they had added,'and not the people.'
The members of the council showed him the text in his own
Bible, which had been falsified as well as the rest, and then
drew the conclusion, it is not your business to punish the pope,
as God takes it upon himself. And so the holy man was condemned and burnt.'" "'' Master John Agricola reading one of
John Huss's works, full of spirit, of resignation, and of fervor,
in which you saw how in his prison he suffered martyrdom from
the stone, and was exposed to-the rebukes of the emperor
Sigismund, Dr. Luther admired such spirit and courage....
It is most unjust," he exclaimed, " to call John Huss and me
heretics.... John Huss died not as an anabaptist, but as a
Christian.  We discern Christian weakness in him; but, at
the same time, strength from God arouses his soul and buoys
him up. It is sweet and touching to see the struggle betwixt
the flesh and the spirit in Christ and in Huss....  Constance
is at the present day a poor, wretched city. God, I opine, has
chastised it..... John Huss was burnt; and I, too, with God's
will, believe that I shall be put to death.  He rooted out some
thorns from Christ's vineyard by only attacking the scandals
of the papacy. But I, Dr. Martin Luther, coming into a
richly-soiled and well-tilled field, have attacked the pope's
doctrine and overthrown it.... John Huss was the seed which
had to be harrowed in the earth and die, to spring up afterwards
and grow with renewed strength..."
One day Luther improvised at table the following verse:" Pestis eram vivens, moriens ero mors tua, Papa."t
"The head of antichrist is at once the pope and the Turk.
The pope is antichrist's spirit, the Turk the flesh."
"It is my poor and humble state (not to speak of the justice
* In our version. " Behold, I am against the shepherds, and I
will require my flock at their hands... that they may not be meat for
them."
t " Pope, I was thy plague living; dying, I shall be thy death."




188              TTHE LIFE OF LUTIIER.
of my cause) which has been the pope's misfortune.'.If,' he
said to himself,' I have defended my doctrine against so many
kings and emperors, why should I fear a simple monk?' Had
he looked upon me as a dangerous enemy, he might have
crushed me at the outset.... I confess that I have been too
violent, but not with regard to the papacy. One ought to have
a language on purpose to use against it, every word of which
should be a thunderbolt.... The papists are confounded and
conquered by the testimonies of Scripture. Thank God I
know their error under its every aspect, from the alpha to the
omega. Yet, even now, when they confess the Scriptures to
be against them, the splendor and majesty of the pope sometimes dazzle me, and I attack him with trembling.... The
pope said to himself,' Shall I give way to a monk, who seeks
to despoil me of my crown and my majesty?  A fool if I do!)'
I would give both my hands to believe as firmly, as surely in
Jesus Christ, as the pope believes Jesus Christ to be nothing...
Others, as Erasmus and John Huss, have attacked the morals
of the popes. But I have pulled down the two pillars on which
the popedom rested-vows and private masses."
Of Councils.  "Councils are not for the ordering of faith,
but of discipline."
Dr. Martin Luther raised his eyes one day to heaven,
sighed, and exclaimed, "Ah! for a general, free, and truly
Christian council! God can do it;'tis his business; he knows
and holds in his hand the inmost thoughts of men."
" When Peter Paul Vergerius, the pope's legate, came to
Wittemberg in the year 1533, and that I called upon him, he
cited and summoned me to appear at the council.'I will,' I
said, adding,' As for you. papists, you labor in vain. If you
hold a council, you. do not take into consideration the sacraments, justification by faith, good works, but only babbling
and childish matters, such as the length of robes, the width of
priests' girdles, &c.' He turned away from me, leant his
head on his hand, and said to a person with him;' Of a truth
this man goes to the root of the matter."' It being asked
when the pope. would convene a council?  "There will be
none," said Luther, "before the last day, and then our Lord
God will himself hold a council."  Luther's advice was, not
to refuse attending a council, but to require it to be free.  "If
this be denied, we cannot have a better excuse."




CARDINALS AND BISHOPS.               189
Of Ecclesiastical Property.  Luther wished it to be applied
to the support of schools, and poor theological students.  He
deplores the spoliation of the churches, and predicts that princes
will soon quarrel for the spoil.'" The pope is now lavishing
ecclesiastical property on catholic princes, in order to buy
friends and allies.... It is not so much our princes of the
confession of Augsburg who pillage the church, as Ferdinand,
the emperor, and the archbishop of Mentz. The Bavarians,
who have rich abbeys, are the greatest robbers. My gracious
lord and the landgrave have only poor monasteries of mendicant monks in their territories.  At the diet, it was proposed
to place the monasteries at the disposal of the emperor, who
would have garrisoned them. I said,' You mustfirst bring all
the monasteries together into one spot.  Who would suffer the
emperor's oficers in his territories?' The archbishop of Mentz
was the instigator of the proposition."  In answer to a letter
of the king of Denmark's, asking for his advice, Luther disapproves of' the annexation of church property to the crown.
"'Look," he says, "at our prince, John Frederick, how he
applies the property of the church to the support of pastors and
professors."  " The proverb is in the right,' Priests' goods do
no good.' (pfafenegut raffengut.) Burchard Hund, councillor
to John, elector of Saxony, was wont to say,' We nobles have
annexed church lands to our fiefs, and the church lands have
devoured our fiefs, so that we now have neither the one nor
the other.'"  Luther adds the fable of the fox, who revenges
the loss of his cubs by burning down the tree, with the
eagle's nest and eaglets in it.  An old tutor of Ferdinand's
son (king of the Rorans), named Severus, was telling Luther
the story of the dog that fought for his piece of meat, yet took
his share of it, when the other dogs snatched it from  him.
" Exactly what the emperor is now doing," exclaimed Luther,
" with the estates of the church."  (Alluding to Utrecht and
Liege.)
Of Cardinals and Bishops.  "In Italy, France, England,
and Spain, the bishops are commonly the royal councillors,
the reason being, that they are poor. But in Germany, where
they are rich, powerful, and enjoy great consideration, the
bishops govern in their own name.... I shall strive to the
utmost to preserve the canonries and small bishoprics, so as to
endow out of their revenues preachers and pastors for the




190               THE LIFE OF LU'rTHER.
towns. The large bishoprics shall be secularised." Dining
with the elector of Saxony on Ascension-day, and it having
been settled that the bishops were to preserve their authority,
provided they abjured the pope, Luther said, " Our people
shall examine them, and shall ordain them by imposition of
hands.  This is the way I am bishop."  The origin of monks
being started in the disputations at Heidelberg, the reply was,
"God having made priests, the devil wished to imitate him,
but made the tonsure too great, and thence monks."  "Monkery
will never be re-established so long as the doctrine of justification shall be understood in its purity."  Monks were formerly
so highly esteemed, that the pope feared them more than kings
and bishops; for they had the common people in their hands.
The monks were the pope's best fowlers. The king of England gains nothing by no longer recognizing the pope as the
head of Christendom; he only torments the body, whilst
strengthening the soul of the papacy."  (Henry VIII. had not
yet suppressed the monasteries.)
CHAPTER [II.
Of Schools, Universities, and the liberal arts.
"SCHOOLS ought to supply pastors, for edification and the support of the church.  Schools and pastors are better than
councils."
"I hope, if the world goes on, that the universities of
Erfurth and Leipsic will revive and flourish, provided they
adopt sound views of theology, as they seem disposed to do;
but some will have to go to sleep first. I was at first surprised
that a university should have been established here, at Wittemberg.  Erfurth is -excellently situated, for the purpose.
There must be a town on the spot, even though the present,
which God forbid, should be burnt down. This university
was formerly so renowned, that all others were considered
only small schools in comparison.  But now its glories have
disappeared, and it is altogether dead."  "M lasters were  for



SCHOOLS.                    191
merly put forward and honored; torches used to be borne
before them. Never was joy in the world comparable to that.'raking a doctor's degree was also made a high festival of';
one paraded round the town on horseback, and'dressed oneself
more carefully and ostentatiously than usual. All that is
over; but I.wish these good customs were revived."  "Wo
to Germany, who neglects schools, despises them, and allows
them to go to decay! Wo to the archbishop of Mentz and
Erfurth, who might with a word resuscitate the universities
of those two cities, and who leaves them desolate and deserted
"One nook of Germany, that in which we are, still, thanks to
God, flourishes in purity of doctrine and culture of the liberal
arts.  The papists will be for rebuilding the fold, when the
wolf shall have eaten the sheep. It is the bishop- of Mentz's
fault, who is a scourge to schools, and all Germany; and so
is he justly punished for it. His face is the hue of death, like
clay tempered with blood."
4' The most celebrated and best school is at Paris, in France.
It has twenty thousand students and upwards. The theologians there have the pleasantest spot in the whole city; being
a street to themselves, with gates at each end; it is called the
Sorbonne, a name derived, I fancy, from the fruit of the
service tree (Sorbus), which grows by the Dead Sea, and
which, beautiful without, are only ashes within. Even so the
University of Paris shows a goodly multitude, but is the mother
of many errors.  In disputing, they bawl like drunken
peasants, in Latin and in French; so that the auditors are
obliged to stamp with their feet to silence them. Before one
can take one's degree as doctor of theology, one is obliged to
have been a student of their sophistical and futile logic for ten
years.  The respondent must sit a whole day, and dispute
with every comer, from six in the morning to six in the evening."  "At Bourges, in France, at the public creation of
doctors in theology, which- takes place in the metropolitan
church there, each doctor has a net given him; as a sign,
seemingly, that their business is to catch men."  "W We,
thanks to God, have universities which have embraced the
word of God, and many excellent private- schools besides,
which display good dispositions, as those at Zwickau, Torgau,
Wittemberg, Gotha, Eisenach, Deventer, &c.'
Extract from Luthcr's Treatise on Education.  "Domestic




192               THE LIFE OF LUTHER.
education is insufficient. The magistracy ought to superin.
tend the education of the young, and the establishment of
schools is one of their chief duties. Public offices, too, should
only be entrusted to the most learned. So important is the
study of tongues, that the devil fears it, and seeks to extinguish it. Is it not through this study that we have re-discovered the true doctrine?  The first thing Christ gave to his
apostles was the gift of tongues." Luther complains that
Latin is no longer known in the monasteries, and hardly German.  "For my own part, if I ever have children, and my
fortune permits it, I will make them masters of tongues, and
of history, and have them taught music and mathematics as
well;" on this he branches forth into a eulogium on poets and
historians.  "Children should at least be sent an hour or two
daily to school; and the rest of their time be employed in the
house, or in learning some trade."  "There ought to be
schools for girls likewise."," Public libraries ought to be
established, and furnished at first with theological works, in
Latin, Greek, Hebrew, and German; next, with books to
form the style, as the orators and poets, it matters not whether
they be Christian or pagan; then works on the liberal and
mechanical arts; legal and medical works; then, annals,
chronicles, and histories, in the languages in which they were
written; these are the works which should hold the first place
in a library."
Of Languages.'The Greeks, compared with the Hebrews, have a number of good and pleasing words, but have
no sentences.  The Hebrew language is the richer; it does
not beg, as Greek, Latin, and German do; and it is not forced
to recur to compound words.  The. Hebrews drink at the
source; the Greeks from the stream; the Latins from the
b)og."  "I have little facility in Latin, brought up as I was
in the barbarism of scholastic teaching." (Nov. 12th, 1544.)
"I follow no particular dialect of German; but use the comrn
mon tongue, so as to be understood in Upper and Lower Germany. I model myself on the usage of the chancery court
of Saxony, which is followed by all in Germany, in their public acts, whether kings, princes, or imperial cities, so that it
has become the general tongue.  Thus the emperor Maximilian and the elector Frederic of Saxony have reduced the




GRAMMARS.                    193
German dialects to one fixed tongue.  The language of the
Marches is still sweeter than that of Saxony."
Of Grammars.  "Grammar is one thing, the Hebrew language another. The Jews have, for the most part, lost the
Hebrew language and positive grammar, which have declined
with their state itself and with their understanding, as Isaiah
says (ch. xxix.).  The rabbis are no authority in sacred matters; they torture and do violence to etymology and construction, because they desire to force the matter by the words, to
subject it to the words; whereas it is the matter which ought
to command them. You see similar disputes between the
Ciceronians and other Latinists. For my part, I am neither
Latinist nor grammarian, still less Ciceronian; yet side with
those who lay claim to the latter title. And so, in sacred
literature, I would prefer being simply Mosaic, Davidic, or
Isaiahic, to being a Hebrew Kimchi, or like any other rabbi."
(A.D. 1537.) I" I regret not having more time to devote to the
study of poets and rhetoricians; I had bought a Homer in
order to become Greek." (March 29th, 1523.)  "If I were
to write a treatise on logic, I would reject every foreign word,
as propositio, syllogismus, enthymema, exemplum, &c., and give
them  German synonyms.... They who introduce new
words ought also to introduce new things, as Scot with his
reality, his hiccity; and as the Anabaptists and preachers of
sedition with their Besprengung, Entgrobung, Gelassenheit.
Let us beware, then, of all who study to devise new and unusual words." Luther cited the fable of the lion's court, and
said, "' That after the Bible, he knew no better books than
eEsop's fables and Cato's works, and that Donatus seemed to
him the best grammarian. These fables are not the work of
any one man; many great minds have devoted themselves to
their composition at each epoch of the world.
Of Men of Learning.  "In a few years, they will not be
to be found. You may dig to unearth them, but to no purpose; God is too much sinned against."
To a Friend.  "Do not give in to the fear of Germany's
becoming more barbar( us than ever, by the discredit into
which letters will be broiglht by our theology." (March 29th,
i15r23.)
17




194               THE LIFE OF LUTHERI.
CHAPTER IV.
The Drama.-Music.-Astrology. —Printing. —Banking.
Of' Theatrical Representations. Luther does not blame a
schoolmaster for getting up Terence's plays. He recapitulates the various advantages derivable from the drama. If
you keep away from plays because they treat of love, you
must on the same principle fear reading the Bible. " Our
dear Joachim has asked me for my opinion on those plays from
sacred story, which many of our ministers blame.  Briefly,
then, here it is.  The command is, that all men are to spread
and propagate God's word, by all means; not by preaching
only, but by writings, paintings, sculpture, psalms, songs, music; for, as the Psalm  says,' Praise him with the timbrel and
dance: praise hinm with stringed instruments and organs.' And
Moses says,...' and ye shall bind them for a sign upon your
hand, that they may be as frontlets between your eyes..... and
thou shalt write them upon the door-posts of thine house, and
upon thy gates.'<  Moses wishes the word to be a frontlet between the eyes, and how can that be done better and more
clearly than by representations of the kind, grave and modest
ones, and not by farces, as formerly, under the papacy?
Spectacles of this nature take the eyes of the people, and
work upon them frequently much more than public preachings.  I know that in Lower Germany, where the public profession of the Gospel: is prohibited, dramas, drawn from the
Law and the Gospel, have converted numbers." (April 5th,.1543.)
Of 1lusic.  " Music is one of the finest and most magnificent of God's gifts. Satan hates it. It dispels temptations
and evil thoughts; the devil cannot hold out against it... 
Some of the nobility and of the courtiers think that my gracious lord might spare three thousand florins a year for music;
thirty thousand are expended on useless matters.". "Duke
George, the landgrave of Hesse, and John Frederick, elector,
of Saxony, used to keep singers and musicians; now it is the
dulke of Bavaria, the emperor Ferdinand, and the emperor
Charles who do so."  Luther being entertained (Dec. 17th,




MUSIC AND PAINTING.                 195
1538) in the house of a musical family, who played to him to
his great delight, he bursts out with, " If our Lord grants us
such noble gifts in this life, which is but filth and misery,
what will it be in the life everlasting?  This is a foretaste."'"Singing is the best exercise; it has no concern with the
word..... Therefore do I rejoice that God has refused to
the peasants (alluding, no doubt, to the peasants in revolt) so
great a gift and comfort. They do not understand music, and
listen not to the word."  He one day said to a harp-player,
"My friend, play me such an air as David used to play.
Were he to return to earth, I think he would be surprised to
find such skilful players."  "How happens it that we have
now-a-days so many fine things of a worldly kind, and nothing
but what is cold and indifferent of a spiritual (and he repeated
some German songs)?  I cannot agree with those who despise
music, as do all dreamers and mystics."  "... I will ask
the prince to devote this money to the establishment of a musical academy." (April, 1541.)
On the 4th of October, 1530, he writes to Ludovic Senfel,
a musician of the court of Bavaria, to ask him to set the In
pace in id ipsum to music: " The love of music overpowers
my fear of being refused, when you shall see a name which,
no doubt, you hate.  This same love also gives me the hope
that my letters will involve you in no disagreeables.  Who
could reproach you on their account, even were he a Turk?... After theology, no art can be compared with music."
Luther, introducing a painter named Sebastian to his friend
Amsdoif, says: "I know not whether you want his services.
I should like, however, to see your dwelling more tasteful and
ornamented, on account of the flesh, which is the better for
some recreation, provided it be sinless and unobjectionable."
(Feb. 6th, 1542.)
Of Painting.-Luther's pamphlets against the pope were
seldom  published without symbolic engravings.  "As for
these three furies," he says, in explanation of one of these
satirical engravings, " I had nothing else in my mind, when I
applied them to the pope, than to express the atrocity of the
papal abomination by these, the most forcible and most revolting figures known to the Latin tongue; for the Latins know
not what Satan or the devil is, any more than the Greeks and
other nations." (May 8th, 1545.) Lucas Cranach was the de



196               THE LIFE OF LUTHER.
signer of these figures.  Luther says:, " Master Lucas has
little delicacy of feeling; he might have spared the other
sex, in consideration of our mothers and of God's work; and
he might have painted other forms, worthier of the pope, I
mean more diabolical."  (June 3d, 1545.) I will do my ut.
most, if I live, to make Lucas substitute a more decent painting for this obscene one." (June 15th.)  Luther professed
great admiration for Albert Darer; and, on hearing of his
death, wrote: "It is painful, no doubt, to have lost him. Let
us rejoice, however, that Christ has released him by so happy
an end from this world of misery and of trouble, which soon,
perhaps, will be desolated by greater troubles still.  God has
been unwilling to suffer him, who was born for happiness, to
see such calamities. May: he rest in peace with his fathers!"
(April, 1528.)
Of Astronomy and Astrology.  "It is true that astrologers
may predict the future to the ungodly, and announce the death
which awaits them, for the devil knows the thoughts of the
ungodly, and has them in his power." Mention being made
of a new astronomer, who was for proving that it is the earth
that revolves, and not the firmament, the sun, and the moon;
it being the same, he said, with us as with men in a carriage
or a ship, who think they see the shore and the trees moving
past tllem,* Luther observed:'" So it is with the world nowa-days; men, to be thought clever, won't content themselves
with what others do and know.  The fool wishes to change
the whole art of astronomy; but, as holy Scripture saith,
Joshua commanded the sun, not the earth, to stand still."
"Astrologers are in the wrong in attributing to stars the evil
influences which proceed  from  comets."  "Master Philip
(Melancthon) has often tried, but could never make me a believer in the art.  He maintains it to be a real art; but that no
professor of it is an adept."  A nativity being shown'him,
Luther said: "It is a beautiful and pleasing fancy, and flattering to the understanding. You proceed regularly from
one line to the other.     It is with astrology as with the
art of the sophists, de decem predicamentis realiter distinctis 
all is false and artificial: but, in this- vain and factitious
science, there is an admirable unity, and, notwithstanding the
* Alluding, no doubt, to Copernicus.




PRINTING AND BANKING.                191
lapse of ages, and the diversity of sects that have arisenThomists, Albertists, Scotists-its followers have remained
faithful to the same rules."  "Sciences which have matter
for their object are uncertain; for matter is without form, and
is without qualities and properties. Now, astrology has matter for its object," &c.  "The astrologers had predicted that
there would be a deluge in 1524, and it did not take place
until the following year, the epoch of the revolt of the peasants. Burgomaster Hendorf, however, had a quart of beer
taken up to the top of his house, to wait for the deluge there."
Master Philip said that the emperor Charles would live to
be eighty-four. Dr. Luther replied: " The world will not
last so long. Ezekiel is against it. If we drive out the Turk
the prophecy of Daniel is fulfilled; and, of a certainty, the
day of judgment is then at hand." A large red star, which
had appeared in the sky, and which subsequently took the
shape of a cross in 1516, appeared again, "but this time,"
says Luther, "the cross seemed to be broken, for the Gospel
was obscured by sects and revolts. I see nothing certain in
such signs; they are commonly diabolical and deceitful. We
have seen many in these latter fifteen years."
Of Printing.  "Printing is the best and highest gift, the
summum et postremrnum donurnm, by which God advanceth the
Gospel. It is the last flame which shines before the extinction of the world. Thanks to God that it hath come at last.
Holyfathers, now at rest, have desired to see this day of the
revealed Gospel." Being shown a writing of the Fuggers, in
letters of fantastical shape, so that no one could read it, he
said, " This is invented by able men, artA men of forethought;
but such an invention is the sign of a most corrupt age. We
read that Julius Caesar employed similar letters. It is said
that the emperor, instructing his secretaries, makes them
write, on matters of importance, in two contradictory manners, and that they know not to which of the two he shall affix
his seal."
Of Banking.  "A cardinal, bishop of Brixen, reputed very
wealthy, having died at Rome, no money was found upon
him, but only a small note in his sleeve.  Pope Julius II.,
suspecting it to be a letter of change, sent instantly for the
agent of the Fuggers at Rome, and inquired whether he knew
the hand'Yes,' he replied,'it is the acknowledgment of
17*




198               THE LIFE OF LUTHER.
Fugger and Co. for three hundred thousand florins.'  I'he pope
asked him whether he could pay all this money?' Dire Dtly,'
was the reply. The pope then sent for the French and Eng.
lish cardinals, and asked them whether their kings could raise
three tons of gold in an hour? They answered,' No.'' Well,'
he said,'a burgess of Augsburg can."''Fugger having
one day to give in a return of his property to the council of
Augsburg, told them that he could not say what he was worth,
for that his money was out all over the world, in Turkey,
Greece, Alexandria, France, Portugal, England, Poland, &c.;
but that he could tell them what he had in Augsburg if they
liked."
CHAPTER VT.
Of Preaching. —Luther's style. —He acknowledges the violence of his
character.
" OH! how I trembled when I had to ascend the pulpit for
the first time! But I was forced to preach, and to the brothers
first of all....  Under this very pear-tree where we are now
standing, I adduced fifteen- arguments to Dr. Staupitz against
my vocation for the pulpit: at last I said,' Dr. Staupitz, you
wish to kill me; I shall not live three months.' He answered
me,' Well, our Lord has great business on hand above, and
wants able men.'    "I set about collecting my works into
volumes, with but little zeal and ardor; I feel Saturn's hunger, and wish to devour all, for there are none of my books
which please me, if I except the Treatise on the Bondage of
the:Will, and the Catechismn."  (July 9th, 1537.)  "I do not
like Philip to be present at my lectures or sermons; but I place
the cross before me and say,' Philip, Jonas, Pomer, and the.
rest, have nothing to do with the matter;' and then I endeavor
to fancy that no one has sat in the pulpit abler than myself."
Dr. Jonas said to him, "Sir doctor, I cannot at all follow you
in your preaching."'  Luther replied, 1" I cannot myself; for
my subject is often suggested either by something personal,




LUTHER IS PREACHING.              199
or some private matter, according to times, circumstances, and
hearers.  WVere I young, I should like to retrench many
things in my sermons; for I have been too wordy."  I wish
the people to be taught the Catechism well. I found myself
upon it in all my sermons, and I preach as simply as possible.
I want the common people, and children, and servants, to understand me. I do not enter the pulpit for the sake of the
learned; they have my books."
Dr. Erasmus Alberus, being about to leave for the March,
asked Luther how he should preach before the prince.  "Your
sermons," said he, "C ought to be addressed, not to princes, but
to the rude and simple people. If, in mine, I was thinking of
Melancthon and the other doctors, I should do no good; but
I preach solely for the ignorant, and that pleases all. Hebrew,
Greek, and Latin, I spare until we learned ones come together;
and, then,' we make it so curled and finical that God himself
wondereth at us."'  c" Albert Direr, the famous painter of
Nuremberg, used to say that he took no pleasure in paintings
charged with colors, but in those of a less ambitious kind. I
say the same of sermons."'" Oh! how happy should I have
been when I was in the monastery of Erfurth, if I could once,
but once, have heard but one poor little word preached on the
Gospel, or on the least of the Psalms." " Nothing is more
acceptable or more useful to the general run of hearers, than
to preach the law and examples. Sermons on grace and on
justification are cold to their ears." Amongst the qualities
which Luther desiderates in a preacher, is a fine person, and
that he be such as to make himself loved by good women and
maidens. In his Treatise on Monastic Vows, Luther asks
pardon of the reader for saying many things, which are usually
passed over in silence.  "WVhy not dare to say what the Holy
Ghost, for the instruction of men, has dictated to Moses?
But we wish our eares to be purer than the mouth of the Holy
Ghost."
To J. Brentius.  " I seek not to flatter or to deceive thee,
and I do not deceive myself when I say, that I prefer thy
writings to my own. It is not Brentius whom I praise, but
the Holy Ghost, who is gentler and easier in thee. Thy words
flow pure and limpid. My style, rude and unskilful, vomits
forth a deluge, a chaos of words, boisterous and impetuous as
a wrestler contending with a thousand successive monsters;




200               THE LIFE v F LUTHER.
and, if I may presume to compare small things with great,
methinks there has been vouchsafed me a portion of the fourfold spirit of Elijah, rapid as the wind.and devouring as fire,
which roots up mountains and dashes rocks to pieces; and to
thee, on the contrary, the mild murmur of the light and refreshing breeze. I feel, however, comfort from the consideration that our common Father hath need, in this his immense
family, of each servant; of the hard against the hard, the
rough against the rough, to be used as a sharp wedge against
hard knots. To clear the air and fertilize the soil, the rain
which falls and sinks as the dew is not enough, —the thunderstorm is still required."  (August 20th, 1530.)  "I am far
from believing myself without fault; but I can, at the least,
glorify myself with St. Paul, that I cannot be accused of hypocrisy, and that I have always spoken the truth, perhaps, it
is true, a little too harshly. But I would rather sin in disseminating the truth with hard words, than shamefully retain it
captive. If great lords are hurt by them, they can go about
their own business, without thinking of mine or of my doctrines. Have I done them any wrong or injustice? If I sin,
it will be for God to pardon me." (Feb. 5th, 1522.)
To Spalatin.  "I cannot deny that I was more violent than
I need have been; but they knew it, and should not have pro.
voked the dog. You can judge by yourself how difficult it
is to moderate one's fire, and restrain one's pen. And hence
I have always hated appearing in public; but the more I hate,
the more I am forced to it in my own despite." (Feb., 1520.)
He often said, "I keep three savage dogs, Ingratitude, Pride,
and Envy; he whom they bite is well-bitten."  " When I die,
the papists will discover the kind of adversary they have had
in me. Other preachers will not observe the same measure,
the same moderation. They have found this out with Miinzer,
Carlstadt, Zwingle, and the Anabaptists.""  When roused to
anger, I become firmer, and keener witted. All my temptations and enemies are put to flight. I never write or speak
better than when in anger."
To Michael Marx.  "Thou canst not think how I love to
see my adversaries daily rising up more against me. I am
never haughtier or bolder than when I hear I have offended
them. Doctors, bishops, princes, what are they to me? It is
written:' Why do the heathen rage, and the people imagine a




LETTER TO MICHAEL MARX.               201
vain thing?  The kings of the earth set themselves, and the
rulers take counsel together against the Lord, and against his
anointed!' I have such a contempt for these Satans, that if I
were not retained here, I would straight to Rome in my hate
of the devil and all these furies. But I must have patience
with the pope, with my disciples, with my servants, with
Catherine von Bora, with every one; and my life is nothing
else than patience."




202               THE LIFE OF LUTHER.
BOK THE FIFTH.
CHAPTER I.
Death of Luther's Father, of his Daughter, &c.
"THERE is no union or society so sweet and happy as a wellassorted marriage. It is delightful to see a husband and wife
living in unity and peace. But then nothing can be more
bitter or more painful than the dissolution of the tie. Next in
bitterness is the death of children; and this last sorrow, alas!
I have experienced."  "I am writing in a melancholy mood,
for I have just heard of my father's death; that old Luther,
so good and so beloved. And though, through me, he has
had so peaceable and pious a death in Christ, and though delivered from the terrors of this world, he rests in everlasting
peace, nevertheless, my bowels yearn, and I am moved to the
soul-for was it not to him that, by God's will, I owed my
being?"  In a letter the same day, to Melancthon: "I succeed
to his name, and now I am to my family the old Luther. It
is now my turn and my right to follow him through death to
that kingdom promised us by Christ, as we, with him, are
miserable and despised among men..... How I rejoice that
he lived in these times, and that he was enabled to see the
light of the truth! To God be blessing and praise, and thanks
for all his acts, and all his designs!" (5th June, 1530.)
"When the news came from Freyberg, that Master Ilausmann was dead, we kept it from doctor Luther, and told him
first that he was ill, then that he was confined to his bed, and
then that he was sweetly asleep in Jesus. The doctor began
to weep loudly, and said,'These are perilous times; God is
purging his floor and his garner; I pray him that my wife
and children may not live long after me.' He remained sit.




DEATH OF LUTHER S DAUGHTER.             203
ting all the day, weeping and bemoaning himself. There were
with him, doctor Jonas, Master Philip (Melancthon), Master
Joachim Camerarius, and Gaspard von Keckeritz, and he sat
amongst them, weeping piteously." (A. D. 1538.)
When he lost his daughter Madeleine, aged fourteen, his
wife cried and lamented, but he said to her, " My dear Catherine, think where she is gone; to a certainty she has made a
happy exchange.  The flesh bleeds, indeed; that is our nature; but the spirit exults and finds all as it should be.
Young people think not of disputing; as we tell them, so they
believe; with them all is natural. They pass away without
regret or anguish, without the trials and temptations even of
death itself, almost without bodily pain; just as if they fell
asleep."... As his daughter lay very ill, he exclaimed,' I
love her much! but, 0 my God! if it be thy will to take her
hence, I would give her up to thee without one selfish murmur."  And when she was on her death-bed, he said to her,
"' My dearest child, my own Madeleine, I know  you would
gladly stay with your father here, and you will equally be
ready to go to your Father which is in heaven! will you not?"
And she replied, "'Oh yes, my dear father, as God wills."
"Dear little girl," he continued, 1" the spirit is willing, but the
flesh is weak." He walked to and fro perturbedly, and said,
" Ah yes! I have loved this dear child too much. -If the flesh
is so strong, what becomes of the spirit?"
~ He said, amongst other things, " God has not given such
good gifts these thousand years to any bishop as he has to me.
We may glorify ourselves in the gifts of God.  Alas! I hate
myself that I cannot rejoice now as I ought to do, nor render
sufficient thanks to God. I try to lift up my heart from time
to time to our Lord in some little hymn, and to feel as I ought
to do."  "Well! whether we live or die, domini sumus, in the
genitive or the nominative.* Come, sir doctor, be firm."
"The night before Madeleine's death, her mother had a
dream.  She dreamed that she saw two fair youths beautifully attired, who came as if they wished to take Madeleine
away with them, and conduct he r to be married. When Philip
* A play upon the word Dominus. " Domini sumus" may signify
(Domini being construed in the genitive), " We are the Lord's," or
else (construed nominatively), "We are lords" (i. e. masters, teachers.)
-TRANSLATOR.




204               THE LIFE OF LUTHER.
Melancthon came the next morning and asked the lady how it
was with her daughter? she related her dream, at which he
seemed frightened, and remarked to others,'that the young
men were two holy angels, sent to carry the maiden to the
true nuptials of a heavenly kingdom.' She died that same
day.  When she was in the agony of death, her father threw
himself on his knees by her bedside, and weeping bitterly,
prayed to God that he would spare her. She breathed her
last in her father's arms. Her mother was in the room, but
not by the bed, on account of the violence of her grief. The
doctor continued to repeat,' God's will be done! My child
has another Father in heaven!' Then master Philip observed,
that the love of parents for their children was an image of the
Divine love impressed on the hearts of men. God loves mankind no less than parents do their children. When they
placed her on the bier, the father exclaimed,' My poor, dear
little Madeleine, you are at rest now.' Then, looking long
and fixedly at her, he said,' Yes! dear child, thou shalt rise
again, shalt shine like a star! Yes! like the sun!.. I am
joyful in spirit; but oh! how sad in the flesh! It is a strange
feeling this, -to know she is so certainly at rest, that she is
happy, and yet to be so sad."'
"And when the people came who were to help to carry the
body, and said to him, as usual, how much they sympathized
in his grief, he said to them,' Ah! grieve no more for her,
she is now a saint in heaven.  Oh! that we may each experience such a death: such a death I would willingly die this
moment.' While they were singing —  Lord, remember not
our sins of old,' he added,' not only our old sins, but those of
to-day, this day; for we are greedy, covetous, &c.  The
scandal of the mass still exists.' On returning from the burial,
he said, amongst other things,-' The fate of our children, and
above all of girls, is ever a cause of uneasiness. I do not fear
so much for boys; they can find a living anywhere, provided
they know how to work. But it is different with girls; they,
poor things, must search for employment staff in hand. A boy
can enter the schools, and become a shining character (ein
feiner man), but a girl cannot do much to advance herself,
and she is easily led away by bad example, and is lost... 
Therefore, I give up without regret this dear one to our
Lord.' "




OF EQUITY.                    205
To Jonas.  "Report has, no doubt, informed you of the
transplanting of my daughter Madeleine to the kingdom of
Christ; and although my wife and I ought only to think of
offering up joyful thanks to the Almighty for her happy deliverance and end, by.which she has escaped from all the
snares of the world, the flesh, the Turks, and the devil; nevertheless the force of instinct (r4T oaropyr) is so great, that I cannot
forbear from tears, sighs, and groans,-say rather, my very
heart dies within me. I feel engraven on my inmost soul her
features, her words, and actions; all that she was to me in
life and health, and on her sick bed, my dear,'my dutiful
child. The death of Christ himself (and oh! what are all
deaths in comparison?) cannot tear her from my thoughts, as
it should.... She was, as you know, so sweet, so amiable,
so full of tenderness." (September 23d, 1542.)
CHAPTER II.
Of Equity; of Law.-Opposition of the Theologians to the Jurists.
"IT is better to direct one's conduct by natural reason than by
the written law, for reason is the soul and queen of law. But
where are they who are endowed with such an understanding?
You can scarcely meet with one in a century. Our gracious
lord, the elector Frederick, was such a man. There was his
councillor, too, Fabian von Feilitsch, a layman, who had not
studied, and who yet argued better on the points and the marrow of the law (super apices et medullam juris) than the jurists
from their books. Master Philip Melancthon so teaches the
liberal arts, as to lend them more light than he derives from
them. I myself, too, take my art into books, and do not draw
it from them. He who should seek to imitate the four men
of whom I have just spoken, would do well to abandon the
idea, and content himself with learning and listening. Such
prodigies are rare. The written law is for the people and the
common herd of men.  Natural reason and al.-piercing
thought for such men as those I have mentioned."  "An
18




208               THE LIFE OF LUTHER.
eternal combat goes on between the jurists and theologians;
there is the same opposition betwixt the law and grace."
"The law is a lovely bride, as long as she remains innher
nuptial bed. If she goes to another bed, and wishes to domineer over theology, she is a great -.  Law should doff her
cap to theology."
To Melancthon.  " I am of the same opinion that I always
was with regard to the right of the sword. I think with you,
that the Gospel has taught and counselled nothing with regard
to this right, and that it could not possibly do so, because the
Gospel is the law of will and liberties, which have nothing to
do with the sword or the right of the sword. But this right is
not abolished by the Gospel, but is even confirmed and recommended; which is not the case with respect to things that are
simply permitted."  "6 Before me, there has been no jurist who
has known what the law is, in relation to God; what they
know, they have from me. We do not find in the Gospel that
we are to adore jurists. If our Lord God will be our judge,
what are jurists to him? As to the concerns of this world; I
leave them masters. But in the things which concern God,
they must be under me. My psalm, my own psalm is, Be
wise now, therefore, 0 ye kings; if one of the two must perish,
perish the law, reign Christ!
"The kings of the eart/h set thenzseZves together.' David
himself says,'Against his Son there will array themselves
the power, the wisdom, the multitude of the world, and he
will be alone against many, foolish against the wise, powerless
against the powerful;' of a verity, a marvellous ordering of
things. Our Lord God has all and everything except the wise;
but beyond this, there peals the terrible,' Be wise now, therefore, O ye kings; be instructed, ye judges of the earth.'
" If the jurists will not pray for pardon for their sins, and receive the Gospel, I will so confound them that they shall- not
be able to extricate themselves. I understand nothing of law,
but I am lord of the law in things touching the conscience.
We are indebted to the jurists for having taught and for teaching to the world such countless equivocations, tricks, and
calumnies, that their language has become more confused than
in Babel; here, no one can comprehend the other; there, no
one will understand the other.  O sycophants, Q sophists,
pests of mankind, I write to you, boiling over with passion,




SERMON AGAINST THIE  URISTS.            207
and I doubt whether I could teach you better were I cool and
collected."  (Feb. 6th, 1546.)
Alluding to a student's being admitted the following day as
Doctor of Law, Luther said, "To-morrow a fresh viper will
be created to sting the theologians."
"The saying is right, A good jurist is a bad Christian.  In
fact, the jurist esteems and vaunts the justice of works, as if
we were justified by them before God. If he turn Christian,
he is looked upon by his brother jurists as a monster, and has
to beg his bread, being repudiated as seditious."  " Strike at
the conscience of the jurists, and they know not what to do.
Miinzer attacked them with the sword; he was a madman."'
" Were I to study law for two years, I should become more
learned than Dr. C., for I should speak of things just as they
are, as being just or unjust, whilst he quibbles on words."
" The doctrine of the jurists is nothing but a nisi, an except.
Theology does not proceed on this wise, but has a firm foundation."
" The authority of theologians consists in their power of obscuring universals, and all connected with them.  They can
raise and lower.  As soon as the word makes itself heard,
Moses and the emperor must yield."  " The law and laws of
the Greeks and Persians are fallen into desuetude. The Roman or imperial law only holds by a thread.  For if an empire or a kingdom fall, its laws'and ordinances must likewise
fall."  "I leave cobbler, tailor, and jurists to their several
callings. But let them not attack my pulpit?"...." Many
believe that the theology which has been declared of our time,
is naught.  If this be the case whilst I live, what will it be
after my death? As a set off, many amongst us are big with
this thought of which they will by and by be brought to bed,
namely, that the law is naught."
Sermon against the Jurists, preached  on Twefth Day.
"Look at our haughty jurists and knights a,'aw of Wittemberg...  They. do not'read our books, caXl them catonic
(for canonic), take no heed of our Lord, and    not attend
church.  Well! since they do not recognize Dr. i Imer to be
bishop of Wittemberg, or me to be preacher to this  hurch, I
no longer reckon them anrng my flock.  But, -say tuaey, you
go against the imperial law. I —this law which wrongs the
poor." There follows a dialogue between a jurist and a liti.




208                THE LIFE OF LUTHER.
gant, in which the former promises for den thalers to protract
a law-suit for ten years.... "Good and pious folk like
Reinicke Fuchs, in the poem of the Fox.".... "Good people, these are the reasons that make me pursue the jurists so
relentlessly..... They vaunt the canon law, the-  of the
pope, and represent it to be a magnificent thing, after our having with such trouble expelled it from our churches....  I
warn you, jurist, to let the old dog sleep. Once awakened,
you will not easily get him back to his kennel! The jurists
are full of complaints and bitterness against me.  What can
I do? Had I not to render an account of their souls, I would
not chastise them." He subsequently states, that he excepts
pious jurists.
CHAPTER III.
Faith; the Law.
To Gerbellius.  "In this tumult of scandals, fall not off from
yourself.  To sustain you, I render back the spouse (faith)
that you formerly gave me; I return her to you a spotless
virgin. But what is most strange and admirable in her is,
that she desires and attracts an infinity of rivals, and that she
is all the more chaste for being the spouse of many.... Our
rival, Philip Melancthon, salutes you.  Adieu, be happy with
the affianced bride of your youth." (January 23d, 1523.)
To Melancthon.  "Be a sinner, and be thy sins never so
great, let thy faith be still greater, and rejoice thee in Christ,
who is the conqueror of sin, of death, and of the world. We
must sin, as long as we are here. This life is not the abode
of righteousness; no,' we look,' as says St. Peter,' for a new
heaven, and a new earth, wherein dwelleth righteousness.'.
Pray earnestly, for thou art a great sinner." " I am just now
deep in the doctrine of the remission of sins. I set at naught
the law and all the devils. Whosoever can believe from his
heart in the remission of sins, he shall be saved."  "Just as
it is impossible to meet in nature with the mathematical, indli



GRACE AND THE LAV'          209
visible point, so the righteousness demanded by the law is nowhere to be found.  No man can entirely satisfy the law;
even lawyers themselves, spite of all their cunning, are very
frequently obliged to have recourse to the remission of sins,
for they cannot always hit the mark, and when they have
given a wrong judgment, and the devil troubles their consciences, neither Bartolus nor Baldus, nor all their other doctors, are of any use to them. To bear up, they are forced to
protect themselves with the  cl(EtKEa, that is, with the remission
of sins.  They do their best to judge aright, and after that, all
that remains for them, is to say:'If I have given a wrong
judgment, O my God, pardon me.' It is theology alone which
possesses the mathematical point. She does not grope in the
dark. She has the word, even God's word. She says,' Jesus
Christ is all righteousness; whosoever lives in him, he is
righteous.'
"The law is, without doubt, necessary, but not for salvation; for no man can fulfil it: but the pardon of sins consummates and fulfils it."  " The law is a true labyrinth which
does but perplex the conscience, and the righteousness of the
law is a minotaur, that is to say, a pure fiction, whibh, instead
of conducting us to heaven, leads us to hell."
Addition by Luther to a letter of Melancthon upon grace and
the law.... " To set myself entirely out of sight of the law
and works, I do not content myself with seeing in Jesus Christ
my master, my lord, my benefactor, I would see in him my
doctrine, my gift, so that in him I possess all things.  He says,'I am the way, the truth; and the life;' not'I -show you, or
give you the way, the truth, and the life;' as if he only
wrought this within me, and was himself nevertheless apart
from me."... "Theology is summed up in one only point:
true- faith and trust in Jesus Christ. This article embraces all
the rest.  Our faith is'a groan w lich cannot be uttered;'
and elsewhere,' that we are in- bondage under the. aw' (which
means, that we imprison ourselves in our own works, instead
of mounting on the wings of faith."  " The devil desires active
righteousness only, a righteousness which we work out for
ourselves, and in ourselves, whereas we have really only a
passive and extrinsic one, which he takes from us.  If we were
limited to active righteousness, we should be lost, for it is defective in all men."  An English doctor, Antony Barns, asked
18*




210               THE LIFE OF LUTHER.
Doctor Luther, -if Christians, justified by faith in Christj had
any merit in the good works which followed, for that this question was often debated in England.  Answer.'" st. We are
still sinners after justification.  2d. God promises rewards to
those who do well. Works do not merit heaven, but they
adorn the faith which justifies us.  It is his own gift to as,
which God crowns."
"c Fidelis animce vox ad Cihristum.  Ego sum tuuz peccatzlu,
tu mean jizstitia; triumpho igitur securus,* &c.  To bear up
against despair, it is not sufficient to have vain words upon the
lips, or barren and languishing faith; but we must stand erect,
confirm our soul, and rely on Christ against sin, death, hell,
the law, and an evil conscience.  When the law accuses thee
and reproaches thee with thy faults, thy conscience says to
thee,'Yea, God has given the law and commanded it to be
kept, under pain of eternal damnation: thou must therefore be
damned.' To which thou shalt reply,'I well know that God
has given the law; but he has also given us the Gospel, by
his Son, which says,'" He that believeth and is baptized, shall
be saved." This Gospel is above the whole law; for the law
is of the earth, and has been transmitted to us by man; the
Gospel is from  Heaven, and has been brought to us by the
Son of God.''It matters not,' says conscience,'thou hast
sinned and transgressed the commandment of God; therefore
thou shalt be damned.' Answer.'I know very well that i
have sinned, but the Gospel frees me from my sins, because I
believe in Jesus; and this Gospel is as high above the law as
the heavens are high above the earth. This is the reason that
the body must remain upon earth, to bear the burden of the
law; but the soul ascends to the mountain with Isaac, and
clings to the Gospel, which promises life eternal to all who believe in Christ Jesus.'' It matters not,' again says conscience,'thou shalt go to hell; thou hast not kept the law.' Answer.
Yes, if Heaven had not come to my succor; but it has come
to my succor, has been opened to me; our Saviour has said,
A He that believeth and is baptized, shall be saved."' God
said to Moses,' Thou shalt see my back, but thou shalt not
see my face.' The back was the law, the face is the Gospel.
"The law does not endure grace, and, in its turn, grace
* "The cry of a faithful soul to Christ. I am thy sin, thou my
righteousness: I rejoice, then in safety," &c.




TIE LAW.                     211
does not endure the law. The law is only given for the
haughty, the arrogant, nobles or peasants, for hypocrites, and
those who delight in a multitude of laws. But grace is promised to poor suffering  hearts, to the humble, to the afflicted,
and for the pardon of sins. Master Nicholas Hausmann, Cordatus, Philip Melancethon, and I look for grace."  " There is
no writer, save St. Paul, who has written fully and unanswerably on the law, because reason is inadequate to judge of the
law; it can only be judged by the Spirit." (August 15, 1530.)
"Good and true divinity (theology) consists in practice, use,
and exercise. Its foundation is Christ, whose passion, death,
and resurrection are to be comprehended through faith. Some,
in the present day, have devised a speculative theology, in accordance with reason.  This belongs to the devil in hell.
Thus, Zwingle and the sacramentarians speculate that the
body of Christ is in the bread, but only in a spiritual, sense.
This is also the theology of Origen. David did not think
thus; but he acknowledged his sins, and said,' Have mercy
upon me, O Lord.'"
"I saw lately two signs in the heavens. I looked from my
window in the middle of the night, and I saw the stars and all
the majestic vault of God, sustaining itself without my being
able to perceive the pillars upon which the Creator had propped
it.  Nevertheless, it crumbled not away.  There are those,
however, who search for these pillars, and who would fain
touch them with their hands; but, not being able to find them,
they tremble, lament, and fear the heavens will fall. They
might touch them, the heavenswould never be moved. Again,
I saw great and heavy clouds, floating over my head like an
ocean. I perceived no prop which could sustain them, and
still they fell not, but saluted us sadly, and passed on. And
as they passed, I distinguished the arch which upheld them-a
splendid rainbow. Slight it was, without doubt, and delicate;
one could not but tremble for it under such a mass of clouds.
Nevertheless, this aery line sufficed to support the load, and to
protect us. There are those, however, who are alarmed at
the weight of the clouds, and have no confidence in their frail
prop. They would prove its strength, and not being able, they
dread the clouds will dissolve and drown us with their floods.. Our rainbow is weak, their clouds are heavy; but the
end will tell the strength of our bow."  ( august, 1530.)




212                THE LIFE OF LUTHER.
CHAPTER IV.
Of Innovators. —The Mystics, &c.
"CURIOSITY is our bane; it was the cause of Adam's- fall. I
fear two things-epicurism  and enthusiasm, two sects which
have still to reign. Take away the decalogue and heresy
vanishes.. *The Holy Scriptures are the manual of all heretics."
Luther called seditious and presumptuous-minded men, " precocious saints, who, attacked by the worm before arriving at
maturity, were blown by the slightest gust from the tree.
Dreamers (Sc&hwermer) are like butterflies. At first, a grub
which attaches' itself to a wall, or builds itself a little house,
is hatched by the warmth of the sun, and flies off a butterfly.
The butterfly dies on a tree, and leaves a long train of eggs."
Dr. Martin~ Luther said of false brothers and heretics, who fall
away from us, that we ought to let them alone, and not be
vexed- about them.  If they will not listen to us, we can send
them, with all their fine bravado, to hell.
" When I began to write against indulgences, I lived for
three years alone, without any holding forth their hand to me.
Now they are all: for claiming a share in the triumph. I suffer enough from my enemies, without the pain my good little
brothers give me. But who can bear up against all? Here
am I attacked by young men, all fresh and unworked, whilst
I am old and worn with great sufferings and great labors.
Osiander may well hector, he has an easy time of it; he has
only two sermons to deliver a week, and has four -hundred
florins a-year."  "In 1521, I had a visit from one Marcus, one
of the religionists of Zwickau, an agreeable-mannered man
enough, but of empty opinions and life, in the view of conferring with me on the doctrine they profess.  As he kept
talking to me of things quite foreign frQm Scripture, I told
him that I recognized the word of God alone, and that if he
sought to establish anything else, he must at least prove his
mission by miracles.  His reply was,'Miracles! Ah! you
will see miracles, indeed, in seven years. God himself cannot take my faith from me.' IHe ulso said,'I can see at once




FANATICISM.                   213
whether any one is of the elect or not.' After talking a long
time about the talent which must not be hid, and about purification, weariness, expectation, I asked him who understood his
language? He answered that he preached only before believing and able disciples.' How do you know that they are
able 2' I asked.'I have only to look at them,' he replied,'to
see their talent.''What talent, now, my friend, do you see in
me?'' You are still,' he answered,'in the first stage of mobility, but a time will come when you will be in the first of
immobility like myself.' On this, I adduced to him several
texts of Scripture, and we parted. Shortly after, he wrote me
a very friendly letter, full of exhortations; to which my sole
answer was,' Adieu, dear Marcus."'
" Somne time afterwards a turner came to me, who also
called himself a prophet. He met me just as I was going out
of my house, and said to me in a confident tone,'Sir doctor,
I bring you a message from my Father.''Who is thy Father?' I said.'Jesus Christ,' he replied.' He is our common Father; what hath he ordered thee to announce to me?'
That God's anger is kindled against the world.'' Who told
thee this?''Yesterday, just as I had passed through the gate
of Koswick, I saw a small cloud of fire in the air; which is a
clear sign of God's wrath.' He then mentioned another sign;'In the midst of a deep sleep,' he said,'I saw drunkards
seated at a table, who said, Drink, drink, and God's hand was
over them. Suddenly one of them poured some beer on my
head, and I awoke.'' Listen, my friend,' I then said to him,' do not make free in this manner with God's name and orders,'
and I gave him a severe reprimand.  When he found what I
thought of him, he went off in a passion, muttering,'Of
course, all who don't think with Luther are fools.'" "Another
time, again, I had to do with a man from the Low Countries,
who wished to argue with me, to use his own terms, up to hell
fire inclusively. When I saw his ignorance, I said,' Would
it not be better to dispute over some cans of beer' Hlie was
nettled at this, and took himself off. The devil is a proud
spirit, and can't bear contempt."
Master Stiefel came to Wittemberg to confer privily with
Dr. Luther, and showed him his opinion on the Day of Judgment, in twenty articles.  He believed that it would take
place on St. Luke's day.  IHe was bade to remain quiet, and




214               THE L-FE OF LUTHER.
to keep his opinions to himself, which annoyed him exceedingly.
" Dear sir doctor," he said, "I am surprised at your forbidding
me to preach this, and at your not believing me. Still, I must
speak, albeit unwillingly."  Luther replied, "Dear master,
you have managed to hold your tongue for ten years on this
matter, during the reign of the papacy; keep quiet the little
time that remains."  " But this very morning, as I was setting
out early, I saw a beautiful rainbow, and thought of the conming of Christ."  "There will be no rainbow when that day
cometh; the thunderbolt will destroy every living creature
instantaneously.  A strong and powerful blast of the trumpet
will arouse us all. They who are in the grave are not to be
awakened by the piping of the shepherd's reed." (A.D. 1533.)
" Michael Stiefel believes himself to be the seventh angel announcing the last day, and is giving away his books and his
chattels, as he will soon have no more use for them."  "Bileas is certainly damned, although he has had astounding revelations, no less than those of Daniel, for they embrace four
empires too.'Tis a fearful warning for the proud.  Oh! let
us humble ourselves!"
Duke Henry of Saxony having come to Wittemberg, Dr.
Martin Luther spoke twice to him against Dr. Jeckel, exhorting the prince to think of the evil days upon which the church
had fallen. Jeckel had preached the following doctrine:"' Do what thou wilt, believe only, thou shalt be saved."  He
ought to have said: "When thou shalt be born again, and
have become a new man, do then as thou art moved to do."
A pastor of Torgau having complained to Luther of Dr. Jeckel's insolence and hypocrisy, and of his having won over the
nobility, the council, and even the prince himself, by his wiles,
the doctor shuddered, sighed, spoke not, but he took himself
to prayer. That very day he ordered that Eisleben (Agricola)
should be required to make a public retraction, or that he
should be publicly put down.  "Dr. Luther, reproaching
Jeckel for daring, with his limited experience and scanty skill
in logic and rhetoric, to oppose his former masters and teachers, the latter replied:' I ought to fear God more than my
teacners.  I have a God as well as you..... Dr. Jeckel afterwards sat down at table to supper, but with a gloomy air.
Dr. Luther eat heartily, as did the guests who had come fiom
Freyberg.  Then Luther broke out with,' If I had made the




rME ANTINONRIANS.                 215
court as pious as you the world, I should have labored to some
purpose,' &c. Jeckel still kept his eyes cast gloomily down,
showing by his looks what was passing in his mind.  At last
Luther got up to take his leave, when Jeckel tried to detain
him, and engage him in discussion; but the doctor would have
nothing more to say to him."  " Dr. Jeckel is one of the E~isleben kind.  He was courting my niece Anna; but I said to
him,' Never to all eternity.' And to the little girl:' If thou
wilt have him, take thyself from my sight for ever; for never
will I see or listen to thee more.;'
Of the Antinomians, and, in particular, of Eisleben.  " Ah!
how painful it is to lose a good and dearly-loved friend! This
man used to be my guest, my companion, and would laugh
and make merry with me.... And now, he turns against
me!... Such doctrine, however, must not be endured.  Reject the law, without which there can be nor Church nor government! This is not tapping the cask, but breaking it in.
~.. Now is the time to resist..... Can I bear to hear him
puffing himself up whilst I live, and seeking to be the master?.. It is no excuse for him to say that he has only spoken of
Dr. Creuziger and of master Roerer.  The Catechism, the
Explanation of the Decalogue, and the Confession of Augsburg are mine, and not Creuziger's or Roerer's... He
would base repentance on the love of justice, and so preaches
the revelation of the divine wrath to the just and pious only.
He does not preach for the wicked.  Yet St. Paul says the
law is for the ungodly. In short, by taking away the law, he
takes away the Gospel, and he withdraws our belief from the
firm support of conscience to subject it to the caprices of the
flesh.  Who could have dreamt of this sect of the Antinomians!.. I have got over three cruel storms-MUnzer, the
Sacramentarians, and the Anabaptists. There is to be no end
of writing, then. I do not wish to live long, for there is no
peace to be hoped for." (A.D. 1538.)
Dr. Luther ordered master Ambrose Bernd to instruct the
professors at the university to abstain from faction, and from
paving the way for schism, and at the same time prohibited
their electing master Eisleben dean.    " Tell that to youl
professors of faculties, and if they disregard it, I will denounce
them from the pulpit." (A.D. 1539.)  On the last day of No.
vember (A.D. 1538), as Luther was enjoying himself with hiv




216               THE LIFE OF LUTHER.
cousins, his brother and sister, and some friends from Mansfeld,
mention was made of master Grickel, and they interceded for
him. The doctor replied, "I held that man to be my most
faithful friend, but he has grossly deceived me. Let him beware; I shall soon write against him: there is no repentance
in him."  "Such was my confidence in that man (Eisleben),
that, when I went to Smalkalde in 1537, I entrusted my pulpit
to him, my church, my wife, my children, my house, and all
that was dearest to me." Dr. Luther was reading over, in
the evening of the last day of January, 1539, the propositions
which Eisleben was going to maintain against him, and in
which there were some absurdities about Saul and Jonathan,
and there occurred the expression, "I have eat a little honey,
and therefore I die."  " Jonathan," said Luther, "is master
Eisleben, who eats honey and preaches the Gospel; Saul is
Luther.... Ah! Eisleben, art thou such a... Oh! God
forgive thee thy rancor."  " If the law be thus transferred
from the church to the council, to the civil power, the latter
will say in its turn,' We, too, are faithful Christians; the law
concerns not us;' and the executioners, at last, will say the
same. All will be grace and sweetness, and then unbridled
passions and crimes will follow.  MUnzer began on this
wise."
In 1540, towards the close of an entertainment which Luther gave to some of the principal members of the university,
and when all were in good humor, a goblet was produced,
stained in rings of various colors. Luther filled it with wine,
and emptied it to the health of his guests; and, in their turn,
they severally drained it to his health, until it came round to
master Eisleben, when Luther'said, as he held the glass out
to him, " My friend, all in this glass above the first ring, is
the ten commandments; the credo (belief) comes next; then
the pater noster; the catechism  is at the bottom;" and then
he quaffed it off, filled it again, and presented it to master
Eisleben, who would not go beyond the first ring, but put the
glass back on the table, and could not look at it without a kind
of horror.  Luther noticed this, and remarked to his guests,
"I knew that master Eisleben would only drink off the commandments, and would leave the credo, the pater noster, and
the catechism."  Master Jobst, dining one day with Luther,
showed him some propositions, according to which the law




TEMPTATIONS.                  217
ought not to be preached, since we are not justified by it.
Luther got angry, and exclaimed, " What, will my brethren
propose such innovations even while I live! Ah! how ought not
master Philip to be honored, who teaches with clearness and
truth the use and utility of the law! Cousin Albert von
Mansfeld's prophecy is being realized.  He wrote to me:' There is a Minzer lurking behind that doctrine;' and, indeed,
he who pulls down the law, pulls down at the same time the
whole framework of human polity and society (politiam et
weconomiam). If the law be thrust out of the church, there
will no longer be anything recognized as a sin in the world,
since the Gospel defines and punishes sin only by recurring to
the law." (A.D. 1541.)
"If, at the outset, I inveighed against the law, both from
the pulpit and in my writings, the reason was, that the Christian
Church was at the time overladen with superstitions, under
which Christ was altogether buried and hidden, and that I
yearned to save and liberate pious God-fearing souls from this
tyranny over the conscience. But I have never rejected the
law."
CHAPTER V.
Temptations.-Regrets and doubts of his friends and his wife.-Luther's own doubts.
MASTER Philip Melancthon one day told the following fable at
Dr. Martin Luther's table: —"A man had caught a little
bird, and the bird desiring its liberty, said to him,' 0 my good
friend, let me go, and I will show you a beautiful pearl, worth
thousands of florins.''Thou art fooling me,' said the man.'Oh, no, place confidence in me-come with me, and I will
show it thee.' The man lets the bird go, and it perches itself
on a tree, and begins to sing,'Trust little, keep what thou
hast, trouble not thyself about what is irrecoverably loat.'
(Crede parvum, tua serva, et quca periere, relinque.) Now, was
not that a beautiful pearl?"  " Philip once asked me tc glean
19




218               THE LIFE OF LUTHER.
a motto out of the Bible, which he would never be tired of.
There is nothing you can give to man, which he will not grow
tired of."  " Had not Philip been so afflicted by temptations,
he would have had strange ideas and opinions."
Luther's idea of Paradise is gross and material.  He believes that in the new heaven and in the new earth, there will
be useful animals as well as men.  "I often ponder upon the
life everlasting and its delights, but I cannot comprehend how
we shall pass our time, for there will be no changes, no work,
no drinking, no eating, nor business; but I conclude we shall
have objects enough to contemplate.  On this, Philip Melancthon said, very properly,' Master, show us the Father;
that is enough.' " " The peasants do not deserve the fruits
which the earth so lavishly brings forth. I return more thanks
to our Lord for a tree, than all the peasants for all the produce
of their fields.' Ah! Domine Doctor,' said Melancthon,' except
a few, as Adam, Noah, Abraham, Isaac.' "
" Dr. Jonas said at supper,' Ah! how magnificently St.
Paul speaks of his death.  I cannot, however, believe him!''It strikes me too,' said Dr. Luther,'that St. Paul could not
think on this subject as firmly as he spoke. I myself, unhappily, cannot make my faith equal to what I preach, speak,
and write of the matter, or to what others suppose of me.
And, perhaps, it were not good that we should be able to perform to the height of God's commands, or there would be an
end of his divinity; he would be found a liar and his words
would no more be believed.'"  "A wicked and horrible book
against the holy Trinity was published in 1532, speaking of
which Dr. Luther said,' Men of this chimerical turn of mind,
do not think that others may have had temptations on this
matter as well. But how oppose my own poor thoughts to
the word of Gol and to the Holy Ghost? (opponere mean
cogi tationem verbo Dei et Spiritui Sancto?) Such an opposition
will not bear examination."
The doctor's wife said to him, " Sir doctor, how happens it
that, under the papacy, we prayed so often and so fervently,
whilst now we pray so coldly and so seldom?"  The doctor
replied, c" The devil is ever at his servants to make them diligent in their worship of him." Once, exhorting his wife to
read and to learn carefully God's word, and particularly the
Psalter, she answered, that she heard and read quite enough




LUTHER'S DOUBTS.                219
of it every day, and could even repeat many things out of it
The doctor sighed, and said, " Even so begins a dislike ot'
God's word;'tis the sign of an evil future. New books will
appear, and the Holy Scriptures will be despised, cast into a
corner, and be, as the phrase runs, thrown under the table."
Luther, asking his wife if she believed herself to be holy, she
was all surprised, and said,' -low can I be holy?  I am a
great sinner!" On which, he remarked, " You see, then, the
horrid consequences of the papal doctrine; how it has injured
men's hearts, and pre-occupied the whole inward man, so that
they can no longer see anything except the piety, and the
personal and outward sanctity of the works one does, even for
one's own sake."
"' The Pater Noster and faith give me confidence against
the devil.  My little Madeleine, and my little John too, pray
for me, as well as many other Christians..... I love my
Catherine, I love her more than myself, for I would die sooner
than see any harm happen to her or her children. I love my
lord Jesus Christ, too, who, through pure pity, has shed his
blood for me. But my faith ought to be much greater and
livelier than it is.  O, my God! judge not thy servant!"
" What contributes not a little to afflict and tempt me, is that
God seems to be capricious and changeable.  He gave Adam
promises and ceremonies; and that came to an end with the
rainbow and Noah's ark. To Abraham he gave circumcision,
to Moses miraculous signs, to his people the law; but to Christ,
and through Christ, the Gospel, which we look upon as annulling all this. And here come the Turks to efface the Divine
promise, and to say,'Your law shall last yet a little, but
shall be changed at last."'" (Luther subjoins n7 reflection.)
CHAPTER VI.
The Devil.-Temptations.
C" ONCE, in our n:onastery at Wittemberg, I distinctly heard
the devil making a noise. As I was beginning to read the
Psalter, after singing matins, and had sat down, and was about




220               THE LIFE OF LUTHER.
to study and write for my lecture, the devil came, and thrice
made'a noise behind my stove, as if he would have dragged
it away. At last, as he would not give over, I put my little
books by, and went to bed.... I heard him another night,
in the room above my head, but, perceiving it was the devil,
I paid no attention, and went to sleep again."  "A young
girl, who was the mistress of the old miser at Wittemberg,
falling ill, saw a vision-a fine and magnificent figure, that
she took to be the Christ, and to which she accordingly addressed her prayers.  They sent in all haste to the monastery for
Dr. Luther.  When he saw the figure, and that it was only
a trick of the devil's, he exhorted the girl not to allow herself
to be so cozened; and, indeed, as soon as she had spat in the
phantom's face, the devil disappeared, and the figure changed
into a great serpent, which suddenly bit the girl's ear, so that
the blood flowed, and then disappeared. Dr. Luther saw this
with his own eyes, togetherwith many other persons." (The
editor of Luther's conversations does not say that he had this
anecdote from Luther himself.)  A minister of Torgau cornplained to Luther that the devil made an extraordinary tumult
and clatter in his house of a night, breaking his pots and pans,
and -then throwing them at his head, and laughing. This
racket had gone on for a year, so that his wife and children
insisted on leaving the house.  Luther said to him:" Dear
brother, be strong in the Lord; be not overcome by this murderous devil. If you have not invited this guest by your sins,
you can say to him,' I am here by divine authority, father of'
a family, and, by a heavenly call, pastor of the church; but
thou, thou devil, glidest into this house as a thief. and murderer.  Why dost thou not stay in heaven?  Who has asked
thee here?'"
On a young girl possessed by an evil spirit.  "Since this
devil is a merry spirit, and makes a mock of us, we must first
pray seriously for this young girl, who is a sufferer on account
of our sins, and then flout the spirit, and treat it contemptuously, but not try it by exorcisms and other grave forms, because
the devil's pride laughs at all that. Let us persevere in
prayer for the maiden, and in scorn for the devil, until, with
the grace of Christ, it withdraws. It would be well for the
princes, too, to reform  their vices, through which this evil
spirit plainly triumphs.  I pray thee., ince the thing  is worthy




EV L SPIRITS.                 221
to be made public, to make diligent inquiry into all the circumstances; and, to guard against imposition, ascertain whether the coins which this girl swallows be really gold, and
sterling money. For I have been made the prey of so.many
cheats, tricks, plots, lies, and artifices, asto incline me to withhold
my belief from anything I have not seen or heard." (August
5th, 1536.)  "' Let the pastor not be troubled in conscience at
having buried the woman who killed herself, if, indeed, she
did kill herself. I know many similar instances, but have
commonly supposed the sufferers to have been killed simply
and immediately by the devil, as a traveller is slain by a rob,
ber.  For when it is evident that the suicide could not have
taken place naturally; when we hear of a string, or a girdle,
or (as in the case under consideration) of a loose veil, without
any knot to be seen in it, and which would not be strong
enough to kill a fly, we ought, in my opinion, to conclude it to
be some fascination of the devil's, binding the sufferers to
suppose they are doing something else, for instance, praying,
-and then he kills them. Nevertheless, the civil power acts
rightly in visiting such things severely, or Satan would grow
bolder. The world deserves warnings of the kind, for it is
growing epicurean, and thinks the devil nothing." (Dec. Ist,
1544.) "Satan has attempted our prior's life, by throwing
down. a large slip of wall upon him; but God miraculously
preserved him." (July 4th, 1524.)
"' The crazed, the halt, the blind, and the dumb, are all
possessed with demons. Physicians who treat these infirmities
as arising from natural causes, are fools, who know not the
mighty power of the devil."  (July 14th, 1528.)  "There
are places in many countries where devils have taken up their
abode. Evil spirits abound in Prussia. In Switzerland, on a
lofty mountain not far from Lucerne, is a lake, called Pilate's
pool, where the devil has made a fearful settlement. There
is a like pool in my country, into which if you cast a stone, a
sudden tempest arises, and the whole surrounding country
shakes.'Tis the dwelling of imprisoned devils."  " On Good
Friday, at Sussen, the devil bore off three squires, who had
sold themselves to him."  (A.D. 1538.)  On the occasion of a
tempest, Luther said, " This is the devil's work; winds are
nothing else than good and bad spirits.  The devil puffs and
blows."  "Two noblemen had sworn to kill one another.
19*




222               THIE LIFE OF LUTHEERo
The devil having killed one of them in his bed, with the other's
sword, the survivor was brought forth into the market-place,
where they dug up and carried off the ground covered by his
shadow, and then banished him. This is called civil death.
Dr. Gregory Bruck, chancellor of Saxony, told Luther
this."  Then come two stories of persons who were warned
beforehand that they would be borne off by the devil, and who,
notwithstanding they had received the holy sacrament, and that
their friends watched by them with wax tapers, and in prayer,
were borne off on the day and hour indicated. " The devil
tormented our Lord himself. But, provided he bear not off
the soul, all is well."
"' The devil leads people about in their sleep, in such sort
that they act exactly as if they were awake. The papists,
formerly in their superstition, said that such persons could not
have been'aptized3 or that they must have been so by a
drunken priest."  " In the Low Countries, and in Saxony,
there is a monstrous dog which smells out the dying, and
prowls around the house...." " Some monks were taking
to their monastery one possessed. The devil that was in him
said to the monks,' 0 my brothers, what have I done to you'"
They were talking at Luther's table one day how one of a
party of gentlemen, who were riding out, exclaimed, clapping
spurs to his horse, " The devil talke the hindmost!"  He was
left the last, and the devil snatched up horse and all, and bore
them off. Luther observed, "We should not ask Satan to our
table. He comes without invitation.  Devils swarm around
us; and we ourselves, who are daily watching and praying,
have enough to do with him."  "An aged priest, at his
prayers one day, heard the devil behind him, trying to hinder
him, and grunting as loud as a whole drove of pigs. He
turned round without manifesting the least alarm, and said,'Master devil, you have caught what you deserved; you
were a fine angel, and now you are a filthy hog.' The grunting stopped at once, Ibr the devil cannot bear to be mocked.... Faith makes him weak as a child."  " The devil dreads
God's word. He cannot bite it; it breaks his teeth."
" A young, ill-conditioned scapegrace was carousing in a
tavern one day with some friends. Having drunk out his
money, he. said that he would sell his soul to any who would
pay a good roui.d score for him. Shortly after, a man entered




TEIMPTATIONS OF THE DEVIL.           223
the tavern, and sitting down to drink with him, asked if he
really meant that he would sell his soul? I-e answered
boldly,' Yes;' and the man paid for his drink the whole day.
In the evening, when his victim was drunk, the unknown said
to the others present,' Gentlemen, what think you now; if I
buy a horse, have I not a right to the saddle and bridle as
well?' They were exceedingly-alarmed at these words; but,
as the stranger pressed them, at last stammered out in the
affirmative; upon which the devil (for it was he) seized the
unfortunate wretch, and bore him off with him through the
ceiling."  " Another time, Luther told of a soldier who had
entrusted his money to his landlord in the Brandenburg; but
when he asked for it back, the latter denied ever having had
it. The soldier in his r1age assaulted him violently, and the
knave had him taken up on a charge of having violated the
domestic peace (Hausfriede).  Whilst the soldier was in
prison, the devil appeared to him and said,' To-morrow, thou
wilt be condemned to death, and executed. If thou wilt sell
me thy soul and body, I will set thee free.' The soldier refus.
ing, the devil said to him,' If thou wilt not, at any rate take
the advice I give thee. To-morrow, when thou shalt be
brought up for trial, I will be near you in a blue cap with a
white feather. Ask the judge to allow me to plead for thee,
and I will get thee out of the scrape.' The soldier did'so;
and, on the morrow, as his landlord persisted in denying all
knowledge of the deposit, blue cap said to him,' Friend, how
canst thou perjure thyself so? The soldier's money is in thy
bed under the bolster. Send some one to search, my lord
judge, and the truth of what I say will be made manifest.'
Accordingly the money was found there, and brought into
court.  On this, blue cap said with a grin,'I knew that I
should have either the one or the other,' and straightway
twisted the landlord's neck, and bore him off."  After telling
this story, Luther added, that he disapproved of all swearing
by the devil, as many were in the habit of doing: "For," he
said, " the varlet is never far off; there is no need of painting
him when he is always present."
"There were two students at Erfurth; one of whom was
so passionately fond of a girl as to be like to lose his wits;
The other, who was a sorcerer, though his compapion knew
nothing of it, said,'If you will promise not to kiss her or take




224               THE LIFE OF LUTHER,
her in your arms, I will get her to come t( you,' and the
interview took place. The lover, who was a fine young man,
received her with so much passion, and spoke to her so tenderly, that fte sorcerer was kept in a fever of fear lest he
should embrace her, which, at last, unable to contain himself,
he did: on the moment, she fell down dead. They were
greatly alarmed; but the sorcerer said,'Let us try our last
resource,' and then the devil, through his agency, reconveyed
her home, where she continued to go about her usual occupations, but was deadly pale, and never uttered a word. After
three days had passed thus, her parents sent for some godly
ministers, who had no sooner interrogated the maid than the
devil came out of her, and she fell down a stiff and offensive
corpse." "Doctor Luke Gauric, the sorcerer you sent for
from Italy, has often acknowledged to me that his master used
to hold conversation with the devil."  "The devil can take
the form of either man or woman; so as to make a man think
that he is lying with a woman of flesh and blood, when it is a
vain form; for, as St. Paul says, the devil is on good terms
with the sons of perdition. As children or devils are frequently the issue of such unions, commerce of the kind is
revolting and horrible. Thus what we call the nix, lures
women and virgins into the waters to procreate little devils.
The devil, likewise, steals away children, during the first six
weeks after their birth, and substitutes others in their place,
called supposititii, and, by the Saxons, kilkrojpff."
", Eight years ago, I myself saw and touched a child at
Dessau, that had no parents and had come of the devil. He
was twelve years old, and altogether like any other child. He
did nothing but eat; and would eat as much as any four working
men. If any one touched him, he cried out as one possessed.
If anything went wrong in the house, he would laugh and be
merry; but, when all went on well, he was always moping
and in tears. I observed to the prince of Anhalt,' Were I in
authority here, I would have that child thrown into the
Moldau, and run the risk of committing murder.' But the
elector of Saxony and the princes thought cdifferently. I then
recommended them to I ave prayers offered up in the church,
imploring the Lord to.ake away the demon; and prayers
were daily put fbr a year, at the end of which time the child
died." After the doctor had told this story, some one, asked




CHILD POSS USSED BY THE DEVIL.         225
him, why he wished to have the child thrown into the river."'C Because," he replied, " I believe children of this kind to be
nothing else than a soulless lump of flesh. The devil is able to
produce such things, just as he can deprive men of their senses
by taking possession of their bodies: in the same manner
that he enters men and makes them deaf and dumb for a time,
so does he enter and animate these lumps of flesh. The devil
must be very powerful to keep our spirits prisoners on this
wise. Origen, as I conceive, has not thoroughly comprehended this power,; otherwise, he would not have thought that
the devil might obtain pardon on the last day. What a deadly
sin to have rebelled, knowingly, as he did, against his God,
his Creator!" There was a man in Saxony, near Halber.
stadt, who had a kilkropf. This child could drain its mother
and five other women of their milk, and would devour what.
ever was given it besides. - The man was advised to make a
pilgrimage to Holckelstadt to vow his kilkropff to the Virgin
Mary, and to have it nursed there. So he bore off his child
in a basket; but, as he crossed a bridge, another devil that
was in the river began crying out,'Kilkropff! kilkropff!'
The child in the basket, who had never been known to utter a
single word, answered,' Oh! Oh! Oh!' The devil in the river
then asked,' Where are you going?' The child in the basket,
who had never yet spoken a single word, answered,'I anm
going to Ilolckelstadt, to our dearest mother, to nurse.' The
man, in his alarm, tossed child and basket into the river; on
which the two devils made off together, crying out,' Oh! Oh!
Oh!' and tumbling one over the other."
One Sunday as Luther was going out of church he wasaccosted by a landsknecht, who complained of being constantly
tempted of the devil, and told how he often came to him, and
threatened to bear him away. Whilst he was telling his tale,
Dr. Pomer, who was passing by, joined Luther in giving him
words of comfort.  "Despair not," they said;'" for despite
the temptations of the devil, you are not his. Our Lord Jesus
Christ was tempted of him as well, but by God's grace overcame him. Defend yourself, in like manner, by God's word
and by prayer."  Luther added, " When the devil torments
you, and threatens to bear you off, answer,' I am Jesus.Christ's, my Lord's; in him I believe, and I shall one day be
near him. Ile has himself said that no power can take Chris



226              TIHE LIFE OF LUTHER.
tians from his care.' Think more on God, who is in heaven,
than on the devil; and be no longer alarmed by his wiles. I
know that he would be glad to bear you off, but he cannot.
He is like a thief who longs to lay his hand on a rich man's
strong box; the will is not lacking, but the power. And even
so, God will not allow the devil to do you any harm. Attend
faithfully on the preaching of the divine word, pray fervently,
work, avoid too much solitude, and you will see that God will
deliver you from Satan, and preserve you of his fold." A
farrier, a young man, asserted that a spectre constantly pursued him through the streets. Luther sent for him, and questioned him before many learned persons. The young man
said that the spectre had reproached him with committing
sacrilege, in having partaken the communion in both kinds,
and had- told him, "6 If you go back to your master's house, I
will break your neck," and that he had therefore kept away
for several days. The doctor, after much questioning, said,
"Beware of lying, my friend; fear God, attend the preaching
of his word; return to your master's; apply yourself to your
work; and if Satan troubles you again, say to him,'I will
not obey you, I will only obey God, who has called me to this
way of life; I will stick close to my work, and were an angel
to come, he should hot tempt me from it.'"
Dr. Luther, as he advanced in life, experienced few tempta.
tions from men; but, as he himself states, the devil would
walk with him in the dormitory of the cloister, vex and tempt
him. There were one or two devils who used to watch him,
and when they could not reach his heart, they would clutch
his head and torment it... " These things happened to me
often. If I happened to have a knife in my hand, evil thoughts
would enter my mind. Frequently I could not pray; the
devil would drive me out of the room. For we have to do with
great devils, who are doctors of divinity. The Turks and the
papists have devilkins, who are no doctors, but only lawyers."
"I know, thanks to God, that my cause is good and
holy. If Christ is not in heaven, and is -not Lord of the world,
I am in a bad predicament. The devil often presses me so
hard in dispute, that I break out into a sweat. I am kept
conscious of his constant animosity. He lies closer to me
than my Catherine, and troubles me more than she joys me.
At times, he urges,' The Law is also God's word;




LUTHI. R'S DANGEROUS ILLNESS.           227
why always oppose the Gosepl to it?''Yes,' say I in
my turn,'but it is as far from the Gospel as earth from
heaven.'")  6'The devil, in truth, has not graduated full
doctor, still he is very learned and deeply experienced; for he
has been practising his trade these six thousand years.  If the
devil have sometimes come out of those possessed when conjured by monks and popish priests, leaving some sign after
him, as a broken pane of glass, or a strip of wall thrown
down, it was only to make people suppose that he had quitted
the body, but, in reality, to take possession of the mind, and to
confirm men in their superstitions."
In January, 1532, Luther fell dangerously ill; and the
physician feared it would end in apoplectic seizure. Melancthon and Rozer, who were near his bed, happening to allude
to the joy which the news of his death would occasion the papists, he said to them with an assured tone, "I know for a
surety I shall not die yet. God will not at present confirm the
abomination of papistry by my death. He will not, after those
of Zwingle and CEcolampadius, grant the papists fresh cause
for triumph. Satan's whole thought, it is true, is to make
away with me; he never quits me. But it is not his will
which will be fulfilled, but the Lord's!"  " My illness-vertigoes and other attacks of the kind-is not natural.  Whatever
I take does me no good, although I am careful to observe -my
physician's advice." In 1536, he officiated at the marriage
of duke Philip of Pomerania with the elector's sister at Torgau.  In the middle of the ceremony, the wedding-ring slipped
from his hand and rolled on the ground. He was terror-struck
for a moment, but recovered, saying, " Hearken, devil, this is
no business of thine,'tis trouble lost," and he went on with
the service.  "Whilst Dr. Luther was talking at table with
some friends, his wife, who had gone out, fell into a swoon.
When she came to herself the doctor inquired what her
thoughts had been like; and she related how she had experienced those peculiar temptations which are the certain signs
of death, and which strike at the heart more surely than ball
or arrow....'I advise,' he said,' all who feel such temptations., to encourage lively thoughts, to take a cheerful draught,
to take recreation, or else apply themselves to some honorable
study; but the best remedy is, to believe in Jesus Christ.' "
"When the devil finds me idle and inattentive to God's words




228              THE LIFE OF LUTHER.
he then vexes me by suggesting scruples as to the lawfulness
of my doctrine, as to my having humbled and reduced authority, and been the cause of so many scandals and disturbances.
But when I lay hold on God's word again, then I win the
match. I battle with the devil, and say,'What is all the
world to God, however great it may be! He has made his
Son its lord and king. If the world seek to depose him, God
will reduce it to ashes. Kiss the Son, lest he be angry....
Be wise, now, therefore, 0 ye kings, TAKE YOURSELVES TO TASK, ye
judges of the earth " (the erudimini, be instructed, of the Vulgate, is less forcible).... "Above all, the devil strives to de.
prive me of my doctrine on the remission of sins.' What!'
he suggests,' preach what no one has taught for all these centuries!  Should it be offensive to God!' "... "Of a night,
when I awake, the devil soon comes and begins arguing with
me, and putting strange thoughts into my head, until I fly into
a passion, and say,' Kiss my -—; God is not as vexed with
me as thou sayest!'"  This morning when I awoke, the devil
said to me,' Thou art a sinner.' I answered,'Tell me
something new, demon —I knew that before.... I have enow
real sins to answer without thy inventing others for me.'...
He went on with,'What hast thou done with the monasteries?' To which I replied, " What's that to thee'? -Thou
seest that thy accursed worship goes on as ever?'"
The conversation turning one evening at supper on the sorcerer Faustus, Luther said, in a serious manner, " The devil
does not use enchanters against me. If he could injure me
by their means, he would long since. He has often laid hold
of me by the head, but has been forced to let me go. I have
had ample experience what kind of companion the devil is.
He has often squeezed me so hard, that I have not known
whether I was dead or alive. At times, he has cast me into
such despair, that I have not known whether there was a God,
and have utterly doubted our dear Lord. But, with the aid
of God's word," &c. " The devil sets the law, sin, and death,
before my eyes, compels me to ponder on this trinity, and
makes use of it to torment me."  " The devil has sworn mx
death; but he will crack a hollow nut."  " The temptation of
the flesh is little; the remedy at hand. Eustochia would have
cured St. Jerome. But God shield us from the great temptations which involve eterni y! Tried by them, one knows not




LUTHER PERSECUTED BY THE DEVIL.           229
whether God be the devil, or the devil God.  Such trials are
not passing ones."  " When I incline to think on worldly or
family matters, I recur to a psalm, or some comfortable saying
of St. Paul's, and sleep thereon. But the thoughts suggested
by the devil are harder to be overcome; and I can only escape
from them by some buffoonery or other." " The barleycorn
suffers much from man.  It is first cast into the earth to rot;
then, when it is ripe, it is cut, threshed, dried, and steeped, in
order to turn it into beer, for drunkards to swill. Flax is, also,
a martyr in its way.  When ripe, it is plucked up, steeped,
dried, beaten, heckled, carded, spun, woven, and made up into
cloth for shirts and shifts, &c. When these are worn out, the
rags are used for lint, or for spreading plasters for sores, or for
tinder, or are sold to the paper-maker, who bruises, dissolves,
and then converts them into paper, which is devoted to writing,
or to printing, or to make playing cards, and lastly, is torn up
and applied to the vilest uses. These plants, as well as other
creatures, which are very useful to us, have much to suffer.
Even so, good and pious Christians have much to endure from
the wicked and impious."
" When the devil comes to me of a night, I give him these
and the like answers, and say,' Devil! I must now sleep, fox
the same is God's command and ordinance, to labor by day,
and to rest and sleep by night.''Then, if he charge me with
being a sinner, I say to spite him,' Holy Satan, pray for me!
or else,' Physician, cure thyseyf!' "  "If you would comfort
one who is tempted, you must kill Moses and stone him; if, on
the contrary, he becomes himself again, and forgets his temptation, you must preach the law to him; for' affliction is not
to be added to the  fflicted.' "  " The best way to expel the
devil, if he will not depart for texts from Holy Scripture, is to
jeer and flout him."'"Those tried by temptations may be
comforted by generous living; but this will not do for all, especially not fbr the young. As for myself, who am now in
years, a cheerful cup will drive away my temptations, and
give me a sound sleep."  " The best cure for temptations is
to begin talking about other matters, as of Marcolphus, the
Eulenspiegel, and other drolleries of the kind, &c. The devil
is a melancholy spirit, and cheerful music soon puts him to
flight."
The following important document is in a manner the his.
20




230               THE LIFE OF LUTHER.
tory of the obstinate war which Satan waged upon Luther the
whole of his life:
Preface written by Doctor llicartin Luther before his death.
"Whoever reads with attention ecclesiastical history, the
books of the holy fathers, and particularly the Bible, will see
clearly, that ever since the commencement of the Church
events have always taken the same turn. Wherever the
word of God has made itself heard, and God has brought
together a band of the faithful, the devil has quickly perceived the divine ray, and has begun to chafe, and blow,
and raise tempests from every quarter, trying, with all his
might, to extinguish the, same. In vain we stop up one or
two rents; he will find another and another; still noise and
ever mischief. There never yet has been an end to this, and
there never will, till the day of judgment.  I hold that I myself (let alone the ancients) have undergone more than twenty
hurricanes, twenty different assaults of the devil. First, I had
the papists against me. Every one knows, I suppose (pretty
nearly), how many tempests of books and of bulls the devil
has, through them, hurled against me, and in what a terrible
manner they have devoured and torn me to pieces. It is true
that I also sometimes blew, gently though, against them; but
it was no good; they were the more irritated, and blew again
more violently, vomiting forth flames and fire. It has been
so, without interruption, to this present hour. I had begun to
hope for a calm from these outbreaks of the devil, when he
made a fresh attack through Mtinzer and his revolt, which
failed though to extinguish the light.  Christ himself healed
that breach; when, lo! in the person of Carlstadt, he came
and broke my window-panes.  There he was, bellowing and
storming, so that I thought he was come to put out light, wax,
and tinder at once. But God was at hand to aid his poor little
light, nor would he permit it to be extinguished. Then came
the Sacramentarians and the Anabaptists, who broke open
doors and windows to put out this liglit. Again it was in great
danger, but, thanks be to God, their spite was again disappointed.  Others, again, have raged against the old masters,
against the pope, and Luther, all at once, as Servetus, Campa.
nus.... As to those who have not assailed me publicly in
printed books, but from whom I have borne in private letters
and discourses filled with indignities, I shall not attempt to




LUTHER S PREFACE IN PROSPECT OF DEATH.    231
enumerate them here. It is enough to say that I have now
learned, by experience (I would not believe the accounts from
history), that the Church, for the love of the word and of the
blessed light, must never expect repose, but be ever on the
look-out for fresh outrages from the devil; for so it has been
from the beginning.
"And though I should live a hundred years longer, and
quiet all these storms, past, present, and to come, I see clearly
that this would not secure rest for those who come after me,
so long as the devil lives and reigns. Therefbre it is that I.
pray God to grant me to live one short hour in a state of
grace; I ask no longer life. You who come after us pray to
God with fervor, and diligently walk in his commandments.
Guard well the poor candle of the Lord, for the devil neither
sleeps, rests, and will not die until the final judgment. You
and I shall die; and, after we are gone, he will be the same
that he has always been, ever raging against the Gospel.
I see him from afar, blowing, puffing, and swelling out his
cheeks, till he becomes red in the face; but our Lord and Saviour Jesus Christ, who, at the beginning, smote him on his
audacious visage, still maintains the combat with him, and will
for ever. He who cannot lie has said:' I will be with you to
the end of the world; and the gates of hell shall not prevail
against thee.' And in St. John he says:'My sheep shall
lever perish, neither shall any pluck them out of my hand.:
And again, in St. Matthew x.:'All the hairs of your head
are counted.'...'Fear not, then, for those who can kill the
body.' Nevertheless, it is commanded us to watch and keep
this light as long as it is in use. It is said,' Vigilate; the
devil is as a roaring lion, seeking whom he may devour.'
Such was he when St. Peter pronounced this of him, and such
he is and will be to the end of the world...."
(Luther then reverts to the subject of succor from  God,
without which all our efforts are vain, and he continues thus:)
"You and I were nothing a thousand years ago, and yet the
Church has been saved without us. It has been so through
the power of himn of whom it is said: Heri ut hodie.  It is the
same now; it is not we who preserve the Church, for we could
not reach the devil who is in the pope, and in seditious and all
wicked people. The Church would perish before our eyes,
and we with her, was it not for some higher power that protects




232               THE LIFE OF LUTHER.
it. We must leave Him to act of whom it is said, Qui erit
heri, ut hodi3.  (The same yesterday, and to-day, and for
ever.)  It is a lamentable thing to see our pride and our audacity, after the terrible and shameful examples of those, who,
in their vanity, have believed that the Church was built upon
themselves.... To speak only of these times, how did Main
zer end? he who thought the Church would fall if' he were
not here to support and govern it? And more recently still,
have not the Anabaptists been a terrible and sufficient warning to us, to remind us how subtle a devil is at our elbow,-how
dangerous are our high thoughts, and how needful it is (as
Isaiah says), that we look well into our hands when we pick
up anything, to see if it be God or an idol, gold or clay?  But
all these warnings are lost upon us; we go on in full security.
Yes, without doubt, the devil is far from us; we have none of
the same flesh which was even in St. Paul, and from which he
could not separate himself, spite of all his efforts. (Rom. vii.)
But we, we are heroes; we need not trouble ourselves about
the flesh, and carnal thoughts; we are pure spirits, we hold
captives at once the flesh and the devil, and whatever comes
into our heads, is the immaculate inspiration of the Holy
Ghost.  And this all ends so well, that horse and rider" both
break their necks.
"The Papists, I know, will here tell me,'Well! thou
seest; it is thou that complainest of troubles and seditions!
Who has caused them, if not thou and thy doctrine!' Behold
the cunning artifice by which they think to overthrow Luther's
doctrine from top to bottom. It matters not! let them calumniate; let them lie as much as they will; they must, at last,
hold their peace. According to this grand argument, all the
prophets also were heretical and seditious, for they were held
as such by their own people; as such, they were persecuted,
and mostly put to death. Jesus Christ, our Lord, was himself
obliged to hear it said by the Jews, and in particular by the
high priests, the pharisees, and scribes, &c., by those highest
in power, that he had a devil, that he cast out devils-by other
devils, that he was a Samaritan, the companion of publicans
and sinners. He was also, in the end, condemned to die upon
the cross for blasphemy and sedition.' Which of the prophets,'
said St. Stephen to the Jews, who were about to stone him,'which have not your fathers persecuted and slain? and you,




LUTHER S PREFACE IN PROSPECT OF DEATH.    233
their children, ye have sold and killed that Just One, whose
coming those prophets foretold.' The apostles and the disciples have not fared better than their Master; and his predictions were fulfilled in them.... If thus it must be, and
Scripture assures us it must, why be astonished if we also,
who in these terrible times preach Jesus, and declare ourselves
his followers, are, like him, persecuted and condemrned as
heretics, and disturbers of the public peace! What are we
compared with these sublime spirits, enlightened by the EHoly
Ghost, endowed with so many admirable gifts, and with so
fervent a faith?... Let us, then, not be ashamed of the
calumnies and injuries with which our enemies pursue us.
Let all this be without terror for us. But let us regard it as
our highest glory to receive from the world the same reward
which the saints have had from the beginning, for their faithful
services. Let us rejoice in God that we also, poor sinners,
and despised of men, have been thought worthy to suffer ignominy for Christ's name's sake!...
" The papists, with their grand argument, are like a man
who should say that if God had not created good angels, there
would have been no devils; because it was from among the
good angels that they came. In like manner, Adam accused
God of having given him the woman; as if, had God not created Adam and Eve, they would not have sinned. It would
follow, from this fine reasoning, that God alone was the sinner,
and then Adam and his children were all pure, and pious, and
holy.  From Luther's doctrine there have arisen many troublesome and rebellious spirits; therefore, they say Luther's
doctrine is of the devil. But St. John says also (1 Ep. ii.):' They went out from us, but are not of us.' Judas was one
of Christ's disciples; then, according to their argument, Jesus
Christ is a devil. No heretic has ever gone out from the pagans; they have gone out from the Holy Christian Church;
the Church, therefore, must be the work of the devil! It was
the same with the Bible under the pope; it was publicly denounced as an heretical book, and accused of giving countenance to the most damnable errors. And now the cry is,' The
Church! the Church! against and above the Bible!' Emser,
the wise Emser, did not know well what to say about the Bible
being translated into German: perhaps he:lad not made up
his mind whether it were right it should ever have been writ9,0*




234'tHE LIFE OF LUTHER.
ten in Hebrew, Greek, or Latin.  The Bible and the Church
do not agree too well together. If then, the Bible, the book
and the word of the Holy Ghost, has so much to endure from
them, what have we to complain of their imputing to us the
heresies and seditions which break out?  The spider draws
its poison from the sweet and lovely rose, where the bee finds
only honey. Is it the fault of the flower, if its honey turns to
poison in the spider?
" It is, as the proverb says,' The dog we want to punish has
stolen some meat;' or, as Esop finely says,' The sheep that
the wolf would eat has troubled the waters, although standing at the bottom of the stream.' They who have filled the
Church with errors, bloodshed, lies and murder, are not the
troublers of the waters; but we-we who have withstood
sedition and heresy. Wolf, eat; eat, my fiiend, and may a
bone stick in thy throat.... They cannot act differently;
such is the world and its god. If they have called the master
of the house Beelzebub, will they treat his servants better?
And if the Holy Scriptures have been called heretical, how
can we expect our books to be honored? The living God is
the judge of all; he will one day make it clear whether we
are to believe the witness of this heretical book called the Holy
Scriptures.
"May Jesus Christ, our beloved Saviour and keeper of our
souls, bought by his precious blood, keep his little flock faithful to his holy word; to the end that it may increase, and
grow in grace, in knowledge, and in faith.  May he vouchsafe
to support it against the temptations of Satan and this world,
and to take pity on the profound lamentations and the agonizing
longing with which it sighs for the happy day of the glorious
coming of our Saviour, when the fury and murderous bites of
the serpents shall cease at last; and for the children of God
shall begin that revelation of liberty and heavenly bliss for
which we hope ai d for which we wait with longsuffering and
patience.  Amen   Amen."




BODILY AILMENTS.                 235
CHAPTER VII.
His Ailments.-Longings for Death and Judgment.-Death, A.D. 1546.
"BOTH tooth-ache and ear-ache are cruel ailments; I would
rather have the plague or the -—.  When I was at Coburg,
in 1530, I suffered much from a noise and whizzing in my
ears, as if wind was escaping from my head.... The devil
had a hand in it."  "When ill, one should eat well, and drink
wine."  He treated himself on this plan at Smalkalde, in 1537.
A man complaining to him onie day of the itch, Luther said,
"I would give ten florins to change with you; you know not
how distressing vertigo is. At this very moment, I am unable
to read a letter through at once, indeed, I cannot read more
than two or three lines of my Psalter; for when I make the
attempt, such a buzzing comes on in my ears, that I am often
on the point of falling from my seat.  The itch, on the contrary, is a useful thing," &c.
At dinner, after preaching at Smalkalde, he was attacked
by a violent fit of the stone, and prayed fervently: "0 my God,
my Lord Jesus, thou knowest how zealously I have taught
thy word.  If it be for the glory of thy name, come to my aid;
if not, deign to close my eyes. I shall die the enemy of thy
enemies, and hating the accursed one, the pope, who has set
himself above Christ."  He then improvised four Latin verses
on the subject. " My head swims so, and is so weak, that I
can no longer read or write, especially fasting."  (Feb. 9th,
1543.)  "I am weak, and Nweary of life, and think of bidding
farewell to the world, which is now wholly the devil's. May
the Lord grant me favorable weather and a happy passage.
Amen!"  (March 14th.)
To Amsdorf.  " I am writing to thee after supper; for fasting, I cannot even look at. a book without danger.  I am much
surprised at this illness of mine, and know not whether it be
a buffet of Satan's, or a natural weakness."  (August 18th.)
"I believe my true malady to be old age; and, next to this,
my overpowering labors and thoughts, but, mainly, the buffets of Satan; and all the physic in the world cannot cure me
of these."  (Nor. 7th, 1543.)




236               THE LIFE OF LUT.. ER.
To Spalatin;: "' I must say, that in all my life, and all my
cares about the Gospel, I have never gone through so troubled
a year as that which has just ended. I have a tremendous
quarrel on hand with the lawyers on the subject of private
marriages; in those whom I had believed to be steadfast friends
of the Gospel, I find cruel enemies. Dost thou think that this
is no pain to me, dear Spalatin?" (Jan. 30th, 1544.)  " I am
idle, worn out, cold; that is to say, old and useless. I have
finished my journey; it only remains for the Lord to gather
me to my fathers, and to render unto corruption and the worms
their share in me. I am  satiated with life, if this be life.
Pray for me, that my last moments may be salutary to myself
and acceptable unto God. My only thoughts about the emperor and the empire are commending them to God in my
prayers. The word seems to me to have arrived at its last
hour, and, to use the psalmist's expression, to have grown old
like a garment; and now is the time come that we must change
it."  (Dec. 5th, 1544.)  "Had I known at the beginning
what enemies men are to God's word, I should indisputably
have been silent, and held my peace. I imagined they only
sinned through ignorance."
He once said, " Nobles, citizens, peasants, I might add almost all men, think they know the Gospel better than Dr. Luther or St. Paul himself; and look down on pastors, rather on
the Lord and Master of pastors....  The nobles seek to govern, and yet know not how. The pope knows how to govern,
and does govern. The least papist is more capable of governing than —I cry them mercy —ten of our court nobles." Luther was one day told that there were six hundred rich cures
vacant in the bishopric of Wurtzburg.  "No good will come
of this," he said, " it will be the same with us if we go on
despising God's word and his servants. If I desired to become
rich, all I should have to do would be not to preach.... The
ecclesiastical visitors asked the peasants wherefore they would
not support their pastors, when they kept cowherds and swineherds?' Oh!' they said,'we want these; we cannot do
without them.' They thought they could do without pastors."
For six months Luther preached in his house to his own
family every Sunday, but not in the church.  " I do this,"' he
said to Dr. Jonas, " to clear my conscience, and discharge my
duty as the father of a family. But - know and see that God's




LUTHER AND HIS ENEM1IES,             237
word will not l)e more minded here than in church."  " You
will have to succeed me as preacher, Dr. Jonas; think on it,
and acquit yourself well."  He walked out of church one day,
in anger at the people's talking (A.D. 1545). On the 16th of
February, 1546, Luther remarked that Aristotle had written
no better book than the fifth of his Ethica, where he gives this
beautiful definition, "The virtue of justice consists in moderation, as regulated by wisdom." (This eulogium on moderation
in the last year of Luther's life is very remarkable.)
The count von Mansfeld's chancellor, on his return from
the diet of Frankfort, said at Luther's table, at Eisleben, that
the emperor and the pope were sudden in their proceedings
against the bishop of Cologne, Herman, and were thinking of
expelling him from his electorate. On this, Luther said,'" They have lost the game.- Unable to do aught against us
with God's word and Holy Scripture, they are attacking us
with wisdom, violence, craft, practisings, deceit, force and
arms (ergo volunt sapientid, violentic, astutia, practicS, doleo, vi et
armis pugnare).  What says our Lord to this?  He sees that
he is only a poor scholar, and he says,' What will become of
my son and I'... For me, when they shall kill me, they
must first eat..    I enjoy a great advantage; my lord is
called Schlefilemmi; it is he who said, I will call you up on
the last day (ego suscitabo voyes in novissimo die); and he will
then say, Dr. Martin, Dr. Jonas, Sir Michael Ccelius, come to
me, and he will call each of you by your own name, as the
Lord Christ says in St. John, And he calls them by their names.
Be ye, then, without fear..... God holds a fine hand of
cards, which is composed only of kings, princes, &c.  He
shuffles the cards, for- instance, the pope with Luther; and
then he does as children, who, after having held the cards for
a time in vain, tire of the game and throw them under the table."
"The world is like a drunken peasant: put him  up on his
saddle on one side, he tumbles over on the other. No matter
what way you set about it, you can't help him. The world
will be the devil's."
Luther often said that it vould be a great disgrace to the
pope were he to die in his bed.  "All of you, thou pope, thou
devil, ye kings, princes, and lords, are Luther's enemies, and
yet you can do him no harm.  It was not so with John Huss.
I take it that there has not been a man so hated as I for these




238               THE L-FE OF LUTIER.
hundred years.  I, too, hate the world.  In the whole round
of life, there is nothing which gives me pleasure; I am sick
of living. May our Lord then come quickly, and take me with
him.  May he, above all, come with his day of judgment. I
would stretch forth my neck... so that he hurled his thunderbolt and I were at rest...."  He proceeds to console
himself for the ingratitude of the world, by reflecting on the
fates of Moses, Samuel, St. Paul, and of Christ. A guest of
his said, that if the world were to last fifty years, many things
might yet turn up. " God forbid," exclaimed Luther, " it would
be worse than all the past. There would arise many other
sects, which are now hidden within the hearts of men. May
the Lord come, and cut all this short, for there is no hope of
improvement!"  "Life will be such a burthen, that there
will be one universal cry from all the corners of the earth.' Good God! come with the day of judgment!' And, happening to have in his hand a chaplet of white agates, he added,' God grant that day may soon come. I would eat this
chaplet to have it be to-morrow.'"
Speaking at his table of eclipses, and the little influence they
appeared to have on the death of kings and other great people,
the doctor replied, " You are right; eclipses no longer produce
any sensible effects; and I think myself that our Saviour will
come soon to veritable effects; and that ere long the judgment
will put an end to all our cogitations, and all things else. I
dreamt it was so the other day while I lay asleep in the afternoon, and I said then in pace in id ipsunm requiescamn seu dormiam.  The day of judgment mus soon come; for that the
papal Church should reform is an impossibility, neither will
the Turks and Jews.... In fact, there is no real improvement
in the state of the empire; and see, for thirty years now have
they assembled diets without deciding on anything....  I often
think when ruminating in my walks of what I ought to ask in
my prayers for the diet. The bishop of Mentz is naught; the
pope is lost for ever. I see nothing else to be done but to say,'Lord, thy kingdom come!'"'
"Poor, helpless creatures that we are, we eat our bread but
in sin. Our first seven years of life we do nothing but eat,
drink, sleep, and play.  Thence to one-and-twenty, we go to
school three or four hours a day; then follo.v as our passions
le.tad-loave or drink.  After, only, wve begin seriously to work.




BRUTISH CONDITION OF THE WORLD.           239
Towards fifty, we have done, and turn children again! Add
to all this that we sleep away half of our lives! Oh! out upon
us! Out of our lives we do not give even a tithe to God; and
do we think to merit Heaven by our good works? What have
I been doing now? I have been prating for two hours, have
been eating for three, and have been idle for four  Ah.! D2omnine, ne intres in jzediciunz cum servo tuo."  (Oh! Lord, enter
not into judgment with thy servant.) After detailing all his
sufferings to Melancthon, he exclaims, "Please God to take
my soul in the peace of Christ, by the grace of God I am ready
to go; yea, desirous. I have lived and have finished the
course marked out for me by God..... Oh may my soul,
which is weary of its long pilgrimage, now be suffered to
mount to heaven." (April 18th, 1541.)
"' I have not much time, my dear Probst, to write, for I am
overcome by fatigue and old age: alt, kalt, ungestalt (old, cold,
mouldy), as they say. Nevertheless, rest I cannot have, beset
as I am by so many reasons and obligations to write. I know
more than you can, of the fatalities that await this age. The
world is threatened with ruin; it is inevitable; the more the
devil is allowed to roam, the more brutish the world becomes.
There is but one consolation left us; it is that this day is nigh.
The world has been sated with God's word, and taken a strange
antipathy to it. Fewer false prophets arise. Why raise up
new heresies when there is an epicurean disdain of the world?
Germany is dead; she will never again be what she has been.
The nobles only think of extorting; the towns think but of
themselves (and with reason): so that the kingdom is divided
against itself, just when it ought to be confronting the legion
of unchained devils which compose the Turkish army.  We
seem to care little if God be for or against us, and think we
shall triumph by our own strength over Turks, the devils, God,
and everything: such are the overweening confidence and
stupid security of expiring Germany! And we, what can we
do in the matter?  Complaints and tears are equally fruitless.
All that is left for us to do is to reiterate the prayer,' Thy will
be done!"   (March 26th, 1542.)  "I see, in every one, an
~ These sad and desponding reflections may almost be traced in the
beautiful portrait of Luther, in the collection of Zimmer, the publisher
of Heidelberg. This painting also expresses the strain produced by the
continuation of rmg and anxious exertions.




240               THE LIFE OF LUTHER.
indomitable cupidity, which to me seems one sign of the ap.
proach of the last day. It is as if the world in its old age and
at its last gasp, became delirious; as so often happens with the
dying."  (March 8th, 1544.)  " I do believe that I am that
great trumpet which prefaces and announces the coming of
our Lord. Therefore, weak and failing as I may be, and
small as may be the sound that I can make this world hear,
my voice rings in the ears of the angels in heaven, who will
take up the strain after us and complete the solemn call!
Amen, and Amen." (August 6th, 1545.)
During the last years of Luther's life, his enemies often
spread reports of his death; with the addition of the most singular and tragic circumstances. To refute these, Luther had
printed in 1545, in German and Italian, a pamphlet, entitled
Lies of the Goths touching the Death of Dr. Martin Luther.
" I tell Dr. Bucer beforehand, that whoever, after my death,
shall despise the authority of this school and- this church, will
be a heretic and unbeliever; for it was here first that God pu,
rifled his word and again made it known... Who could do
anything twenty-five years since?  Who was on my side
twenty-one years ago?" "I often count and find that I approach nearer and nearer to the forty years, at the end of
which I believe all this will end. St. Paul only preached for
forty years; and so the prophet Jeremiah and St. Augustin.
And when each of these forty years had come to an end, in
which they had preached the word of God, it was no longer
listened to, and great calamities followed."
The aged electress, when he was last at her table, wished
him forty years more of life.  "I would not have Heaven,"
said he, "on condition that I must live forty years longer.....
I have nothing to do with doctors now. It seems they have
settled that I am to live one year longer; so that I won't make
my life a torment, but, in God's name, eat and drink what I
please."-" I would my adversaries would put an end to me;
for my death now would be of more service to the Church than
my life." (February 16th, 1546.) The conversation running much on death and sickness, during his last visit to
Eisleben, he said, " If I return to Wittemberg, I shall soon be
in my coffin, and then I shall give the worms a good meal on
a fat doctor." Two days after this he died, at Eisleben.




LUTHER S PREDICTION.                241
Luther's impromptu on the frailty of life:-' Dat vitrum vitro Jone (vitrum ipse) Lutherus,
Se simnilem ut fragili noscat uterque vitro."
We leave these verses in Latin, as they would lose all their
merit in translation.
A NVote written at Eisleben two days before his death:"No one can comprehend Virgil's Bucolics who has not
been five years a shepherd."
"' No one can understand Virgil's Georgics, who has not
been five years a husbandman."
" No one can comprehend Cicero's letters, if he has not
lived twenty years a politician and statesman."
"Let no one imagine that he has mastered Holy Scripture,
who has not, for a hundred years, governed the affairs of the
Church, with Elias and Elisha, with John the Baptist, with
Christ and his apostles."
"Hane tu ne divinam  Eneida tenta,
Sed vestigia pronus adora."
"We are all poor mendicants...... I-Ioc est verum.
16 Februarii, anno 1546."
Prediction of the reverend father, Doctor.Martin Luther,
written in his own hand, and found after his death, in his library,
by those whom the most illustrious elector of Saxony, John Frede.
rick I., had entrusted to search it.
"The time is arrived, at which, according to ancient predictions, there must arise, after the appearing of Antichrist,
men who will live without God in the world, every one after
his own devices. The pope has long considered himself a god
above God; and now all wish to do without God, and especially the Papists.  Even we, now that we are free from the
law of the pope, seek to deliver ourselves from the law of God,
and follow only fickle politicians, and this only so far as our
own caprice dictates. We imagine the times far off of which
such things are predicted; but I say they are now at hand;
these godless men are ourselves. There are amongst us some,
who so impatiently desire the day of Man, as to have begun to
exclude from the Church the decalogue and the law; of these
are Maste:" Eisleben (Agricola', &c. I am not uneasy about
21




242               -THE LIFE OF LUTHER.
the papists, they flatter the pope, out of hatred to us; and
thereby to gain power until they will become a terror to the
poor pope.... I feel great satisfaction when I see those flatterers laying snares for the pope, more to be dreaded by him
than I myself, who am his declared enemy. It is the same
with us; my own people give me far more care and trouble
than all the whole papacy together, which henceforth is powerless against us. So true it is, that when an empire is about
to fall to ruin, it is chiefly through its own preponderating
weight.  Rome, for instance,
Mole ruit sua...... Corpus magnum populumque potentem
In sua victrici conversum viscera dextra."
Towards the latter end of his life, Luther took a dislike to
Wittemberg.  He wrote to his wife, in July, 1545, from
Leipzig, where he was staying: " Grace and peace to you,
my dear Catherine! our John will tell you of our journey
hither; Ernest von Schonfeldt received us very kindly at
Lobnitz, and, our friend Scherle still more warmly here. I
would fain so manage as never to return to Wittemberg.
I have no longer any affection for that town, and I do not like
to live there any longer. I wish you to sell the cottage with
the court and- garden; I will give back to my gracious lord the
large house he was so good as to give me, and we will settle
ourselves atZeilsdorf. We can put our land in good order by
laying out my stipend upon it, as I think my lord will not fail
to continue it at least for one year; the which, I firmly believe,
will be the last I shall live.  Wittemberg is become an actual
Sodom, and I will not return thither. The day after to-morrow I am  going to Merseburg, on count George's- pressing
invitation. I would rather pass my life on the high roads, or
in begging my bread, than have my last moments tormented
by the sight of the depravity of Wittemberg, where all my
pains and labor are thrown away. You can communicate this
to Philip and to Pome-, whom I beg to bless the town in my
name. For my part, i can no longer live there." It required
the most earnest entreaties of his friends, of the whole university, and of the elector, to make him renounce this resolution;
he returned to WVittemberg on the 18th of August.
Luther was rmt allowed to die in peace; his last days were
painfully emplo;-.d in the endeavor to reconcile the two C6unts




ILETTERS TO HIlS WIFE.              243
von Mansfeld, whose subject he was born. H-Ie writes to
count Albert, promising him to be at Eisleben: "Eight days
more or less will not stop me, although I am much occupied
elsewhere. I should rest in peace in my grave if I could first
see my dear masters reconciled and made friends. (December
6th, 1545.)
(From Eisleben.)  " To the very learned and very profound
lady Catherine Luther, my gracious wife. Dear Catherine: we
are much tormented here, and should not be sorry to get home;
however, we must, I think, remain another eight days. You
can say to Master Philip, that he will not do amiss to correct
his commentary on the Gospel, for in writing it, he did not
know why our Lord, in the Gospel, calls riches thorns.  This
is the school where such things are learnt.  The Holy Scripture threatens everywhere the thorns of eternal fire; this terrifies me, and teaches me patience, for I must, with the help
of God, make every effort to end well...."  (February 6th,
1545.)
" To the gracious lady Catherine Luther, my beloved wife, who
torments herself by far too much. Grace and peace in the
Lord, dear Catherine! You must read St. John, and what is
said in the catechism of the trust we ought to put in God. You
alarm yourself as if God was not all powerful, and as if he
could not make doctors Martin by dozens, if the first should be
drowned in the Saal, or perish in any other manner. I have
One that takes care of me better than thou, or any of the
angels could do, One who is seated at the right hand of God
Almighty.  Be comforted, then, Amen.... I intended setting out yesterday, in ira meed: but the misery in which I
find my native country detains me.  Would you believe it?
I am become a lawyer. However, it wil-l not answer any
great end; it would have been better had they left me a theologian. They stand in singular need of having their pride
humbled; they talk and act as if they were gods; but if they
go on sob I fear they will become devils.  Lucifer was lost by
his pride, &c.... Show this letter to Philip; I have not time
to write to him separately."  (February 7th, 1546.)
" To my gentle and dear wife, Catherine Luther von Bora.
Grace and peace in our Lord. Dear Catherine, God willing,
we hope to return to you this week.  He has shown the power
of' his grace in this aair.  Thle lords are agreed upon all




244               THE LIFE OF LUTHER.
points, with the exception of one or two; among others, upon
the reconciliation of the two brothers, counts Gebhard and
Albert. I am to dine with them to-day, and I shall endeavor
to make them truly brothers again. They have written
against each other with great bitterness, and have not;
exchanged a word during the conferences. However, our
young lords are very gay, going about in sledges with the
ladies, with bells tinkling at their horses' heads. God has
heard our prayers! I send you some trout, a present from
the countess Albert.  This lady is well pleased to see peace
restored in her family..... The rumor runs here that the
emperor is advancing  towards Westphalia, and  that the
French are enlisting landsknechts, as well as the landgrave, &c.
Let them talk, and invent news, we will wait God's will.
I recommend you to his protection. —-MARTIN LUTHEr."
(February 14th, 1540.)
Luther had arrived, the 28th January, at Eisleben, and
though already ill, he joined in all the conferences until the
17th February. IHe preached also four times, and revised
the ecclesiastical statutes for the earldom of Mansfeld.  The
17th, he was so ill that the counts prayed him not to go out.
At supper he spoke much of his approaching end, and some
one asking him if he thought we should recognize each other
in the other world, he replied that he thought so. On returning to his chamber with master Cuelius and his two sons, he
drew near the window, and remained there a long time in
prayer. After that he said to Aurifaber, who had just arrived,
" I feel very weak, and my pains seem to increase:" on which
they administered some medicine to him, and endeavored to
warm him by friction. He spoke a few words to count Albert,
who had come to see him, and then laid himself down on the
bed, saying, " If I could only sleep for half an hour, I think
it would refresh me." He did sleep without waking for an
hour and a half. This was about eleven o'clock. When he
awoke, he said to those in attendance, "What, still sitting up
by me: why do you not go to rest yourselves?"  He then
commenced praying, and said with fervor, "In manus tuas
commendo spiritu n meum; redemisti me, Domine, Deus veritatis.
(Into thy hands I commend my spirit; thou art my redeemer,
0 God of truth.)"  He also said to those about him, " All of
you pray, my friends, for the Gospel of our Lord, that his reign




HIS DEATH.                    245
may be extended, for the council of Trent and the pope threaten
it greatly." He then slept again for about an hour, and when
he awoke, doctor Jonas asked him how he felt, "O  my God,"
he replied, 1" I feel myself very bad. I think, my dear Jonas,
that I shall remain here at Eisleben, where I was born."  He
then took a few steps about the room, and laid himself down
again on the bed, where they covered him with soft cushions.
Two doctors, and the count with his wife then arrived. Luther
said to them, " I am dying; I shall remain at Eisleben." And
doctor Jonas expressing a hope that the perspiration would perhaps relieve him: " No, dear Jonas," replied he, " it is a cold
and dry sweat, and the pain is worse." He then applied himself to prayer, and said,': O my God! Father of dur Lord
Jesus Christ, thou the God of all consolation, I thank thee for
having revealed to me thy well-beloved Son, in whom I believe;
whom I have preached and acknowledged; whom I have loved
and honored; and whom tle pope and the ungodly persecute.
I commend my soul to thee, 0 my Saviour Jesus Christ! I
shall leave this terrestrial body; I shall be taken from this
life; but I know that I shall rest eternally with thee." He
repeated three times following, "In manu.s tuas commendo
spiritum meumn; redemisti me, Domine veritatis."  Suddenly
his eyes closed and he fainted. Count Albert and his wife,
as well as the doctors, used their utmost efforts to restore him
to life, in which they with difficulty. succeeded. Dr. Jonas
then said to him, " Reverend father, do you d'ie in constant
reliance on the faith you have taught?"  He replied distinctly,
"Yes," and fell asleep again.  Soon after he became alarmingly pale,-then cold, and drawing one deep breath, he expired.
His body was borne to Wittemberg in a leaden coffin, where
he was buried, the 22d of February, 1546, with the highest
honors. His mortal remains lie in the church of the castle,
at the foot of the pulpit. (Ulkert, i., p. 327, sqq. Extract
from the account drawn up by Jonas and Celius.)
WFill of Luther, dated January, 6th, 1542.  "I the undersigned, Martin Luther, doctor, acknowledge by these presents,
to have given as jointure to my dear and faithful wife Catherine,
to enjoy fobr the whole of her life as seems good to her, the
estate of Zeilsdorf, such as I bought it, and have since made
it; the house Bruitn, which I bought under the name of Wolf;
my goblets, and other valuable things, such as rings, chains,
21*




246               THE LIFE OF LUTHER.
medals in gold and silver, to the value of about a thousand
florins. I have made this disposition, first, because she has
ever been to me a pious and faithful wife, who has tenderly
loved me, and, by the blessing of God, has given me and
reared up five children happily, still living. Secondly, that
she may take upon herself my debts, amounting to about
four hundred and fifty florins, supposing that I do not discharge them before I die. Thirdly, and above all, because
I would not that she should be dependent on her children, but
rather that her children should depend upon her, honor her,
and be subjected unto her, as God has commanded; for I
have often seen children, even pious children, excited by the
devil to disobey this commandment, especially when the
mothers were widows, and the sons had wives, the daughters
husbands. Besides, I think that the mother will be the best
manager of her children, and that she will not make use of
this settlement to the detriment of her own flesh and blood,
those whom she has carried at her breast. Whatever may
become of her after my death-(for I cannot limit the will of
God), I have this confidence in her, that she will always conduct herself as a good mother to her, children, and will share
with them conscientiously whatever she possesses. At the
same time, I pray all my friends to be witnesses of the truth,
and to defend my dear Catherine, if it should happen, as is
possible, that she should be accused by evil persons of keeping
money back for herself, and not sharing it with her children.
I certify that we have neither ready money nor treasure of any
kind. This need surprise no one, when it is considered that
we have had no other income than my stipend and a few
presents, and that we have, nevertheless, gone to the charge
of building, and have borne the expenses of a large household.
I look on it also as a particular mercy from God, which I thank
him for without ceasing, that we have had  sufficient for our
wants, and that our debts are not greater....
"I also pray my gracious master, duke John Frederick,
elector, to co~ifirm and ratify this present deed, although it
may not be in the form required by the lawyers.
MARTIN LUTHER.
Witnesses-MELANCTHON, CRUZITER, and BUGENHAGEN."




ADDITIONS AND ILLUSTRATIONS.            247
ADDITIONS AND ILLUSTRATIONS.*
PAGE 17. 1" and there I was born."-Cochlseus asserts that
Luther was engendered by an incubus. When he was a
monk, adds this writer, he was suspected of having dealings
with the devil. One day while the Gospel was being read, at
the part where it is said that Jesus forced a demon to come out
of the body of one deaf and dumb, Luther fell on the ground,
exclaiming, Non sum, non sum (It is not I, it is not I).  Some
Spaniards who were at the diet of Augsburg (A.D. 1530),
seriously believed that Luther and his wife were to give birth
to Antichrist. (Luth. Werke, t. i., p. 415.)
Julius-Cesar Vanini, Cerdan, and Francis Junctinus, discovered in the constellations that had accompanied the birth
of Luther, that he was to be an arch-heretic and an arch.
villain; Tycho-Brahe and Nicholas PrUcker, on the contrary,
declared he was born under a happy sign.
Page 18. " Martin Luther." —Lotharius, lut-her, leute-herr?
Chief of Men, Head of the People?
Page 21. "Luther describes how these temptations,' 4-c."When I was young, it happened that at Eisleben, on CorpusChristi day, I was walking with the procession, in my priest's
robes, when suddenly the sight of the holy sacrament, which
was carried by doctor Staupitz, so terrified me (thinking in my
blindness that it was Jesus Christ himself the vicar-general
was carrying, that Jesus Christ in person was there before
me), that a cold sweat covered my body, and I believed my* The "Life of Luther" has been given entire; but with regard to
the somewhat heterogeneous " Additions," the translator has exercised
his discretion in condensing and retrenching; scrupulously, however,
retaining every -ass De illustrative of the great Reformer's life and
doctrines.




'248              THE LIFE OF LUTHER.
self dying of terror. The procession finished, I confessed to
doctor Staupitz, and related to him what had happened to me.
He replied:'Your thoughts are not of Christ;' Christ never
alarms; He comforts.' These words filled me with joy, and
were a great consolation to me." (Tischreden, p. 133, verso.)
Doctor Martin Luther used to tell, that when he was in the
monastery at Erfurth, he said once to doctor Staupitz: "' Ah!
dear sir doctor, our Lord God deals with us in a manner so
terrible: who can serve him, if he humbles us thus to the
dust?  To which he answered me,'Young man, learn better
how to judge God; if he did not act thus, how could proud
hearts be humbled? Lofty trees must be watched, lest they
reach the skies.'"  (Tischreden, p. 150, verso.)
Luther had great difficulty in bearing the obligations imposed
on him by monastic life; he tells how, in the commencement
of the Reformation, he tried in vain to read his prayer-book
regularly: " Though I shall have done no more than deliver
men from this tyranny, they will owe me some gratitude."
(Tischreden, p. 150.) This constant repetition, at fixed times,
of the same meditations, this materialism of prayer, which
weighed so much on the impatient spirit of Luther, Ignatius
Loyola, the contemporary of the German reformer, laid the
greatest stress upon, in his singular Religious Exercises.
At Erfurth, Luther read the greatest part of the works left
us by the ancient Romans, Cicero, Virgil, Livy.... At the
age of twenty he was honored with the title of Master of Arts;
and at the desire of his parents, he began the study of jurisprudence.... At the convent of Erfurth he excited admiration
by his public exercises, and by the ease with which he extricated himself from the meshes of logic.... He read with
avidity the prophets, and the apostles, the books of Saint
Augustin, his Explanation of the Psalms, and his book- On the
Spirit and the Letter, and learnt almost by heart the treatises
of Gabriel Biel and of Pierre d'Ailly, bishop of Cambray, and
was a diligent student of the writings of Occam, whose logic
he preferred to that of Thomas or Scot.  He was likewise a
great reader of Gerson's writings, and above all, of those of Saint
Augustin."  (Life of Luther, by Melancthon.)
Page 27. " The Dominican, Tetzel, an impudent mountebank."-He preached, that if any one had violated the holy
virgin, his sin would be pardoned by virtue of the indulgences;




ADDITIONS AND ILLUSTRATIONS.          249
that the red cross which he had set up in churches had as
much efficacy as that of Jesus Christ; that he had saved more
souls by his indulgences than St. Peter by his discourses; and
that the Saxons had only to give money, and their mountains
would become mines of silver, &c.  (Luther adv. Brunsvic.,
Seckendorf, Hist. Lutheranismi, 1. i., ~ 16, &c.)
By way of indirect concession, the Catholics gave up Tetzel;
and Miltitz relates, in a letter to Pfeffinger (Seckendorf, 1. i., p.
62), that he can prove, through an agent of the Fuggers, the
great bankers of Augsburg, that he (Tetzel) made free with
the money he received from the sale of indulgences.  "I will
write the pope a full account," he says, ",and await his sentence."
Page 28.  "he was seized with indignation." —" WVhen I
undertook to write against the gross error of indulgences, doctor Jerome Schurff stopped me and said:'Would you then
write against the pope?  What are you about?  It will not
be allowed.''What,' replied I,'what, if they must allow
it?'" (Tischreden, 384, verso.)
Page 31. C" the sernon in the vulgar tongue, which Luther delivered."  He states in a clear, forcible manner, the doctrine
of St. Thomas in the five first paragraphs, and especially in
the sixth, which is very mystical. He then proceeds to show,
from Scripture, in opposition to this doctrine, that the sinner's
repentance and conversion can alone secure him pardon for
his sins-(~ ix.)  " Though the church were to declare that
indulgences efface sins better than works of atonement, it
would be a thousand times better for a Christian not to buy
them, but rather to do the works and suffer the penalties; for
indulgences are, and only can be, dispensations from good
works and salutary pains."'-(~ xv.)' "It is better and safer
to give towards the building of St. Peter's, than to buy the
indulgences sold for this end. You ought, above all, to give
to your poor neighbor; and if there should be none in your
town who need your assistance, you ought to give towards
your own churches.... My counsel to all is, Buy not these
indulgences; leave them to be purchased by bad Christians.
Let each follow his own path...." —(~ xviii.)' I know
nothing about souls being drawn out of purgatory by the
efficacy of indulgences; I don't believe they can. The safer
way is to have recotrse to prayer.... Leave the schoolmen




250               THE LIFE OF LUTHER.
to be schoolmen. All put together, they cannot stamp a doce
trine with authority."
These would seem to be rather notes, to serve as heads of a
discourse, than the sermon itself. (Luther, WTerke, vii., p. 1.)
Page 32. "6 It is said that Leo X. believed the whole to be a
matter of professional jealousy."-" The pope was formerly
extremely proud, and despised every one. The cardinal-legate Caietano said to me at Augsburg,' What? do you think
that the pope cares about Germany?  The pope's little finger
is more powerful than all your princes.' WVhen my first propositions upon indulgences were presented to the pope,'This
is a drunken German's doing,' he said,'leave him to get
sober, and he will talk differently.' It was in this jeering
tone that he spoke of every one."
Luther did not leave all the contempt to the Italians, but
returned it to them with interest.  " If this Sylvester continues to provoke me by these fooleries, I will put an end to
the game, and, giving the reins to my mind and my pen,
I will show him that.there are men in Germany who can see
through his tricks, and those of Rome; and God grant the
time was come. The juggling Italians, with their evasions
and their subterfuges, have too long amused themselves at
our expense, as if we were fools and buffoons." (September
1st, 1518.)
"' I am delighted that Philip (Melancthon) has proved for
himself the Italian character. These philosophers will believe nothing without experience. For my part, there is not
one Italian I would trust any longer, not even the emperor's
confessor. My dear Caietano loved me with so true a friendship, that he would have shed for me every drop of blood in...my own veins.  They are queer fellows.  The Italian,
if good, is really good; but is a prodigy, a black swan."
(July 21st, 1530.)
" I want Sadolet to- believe that God is the Father of all
men, even out of Italy; but this is beyond an Italian's mind."
(October 14th, 1539.)  "The Italians," says Hutten, " who
accused us of being unable to produce any work of genius,
are now forced to admire our Albert Durer; and so strong is
this admiration, that they even put his name on their own
works in or ler to sell them." (Hutten, iii., 76.)
Page 34  " Either out of regard for his university." —The




ADDITIONS END ILLUSTRATIONS.          251
university of Wittemberg wrote to the elector, praying that
he would extend his protection to the most illustrious of her
members (p. 55, Seckendorf).  Luther's increasing celebrity
attracted an immense concourse of students to Wittemberg.
Luther himself says, "Studium  nostrum  more formicarum
fervet" (Our study is as busy as an ant's nest). A writer,
almost contemporary with him, says,'" I have heard my tutors
say that students flocked to Wittemberg from all countries to
hear Luther and Melancthon; and that, as soon as they descried the city from a distance, they used to return thanks to
God with uplifted hands, for that from Wittemberg, as fbrmerly from Jerusalem, there came out the light of Gospel
truth, to be spread unto the furthest corners of the earth."
(Scultetus in Annalibus, anno 1517, pp. 16, 17; quoted by
Seckendorf, p. 59.)
From a letter of Luther's, bearing date Nov. 1st, 1524, the
elector would appear to have been but parsimonious towards
his favorite university.  "I beg you," he writes, "dear
Spalatin, to ask the prince whether, he means to allow this
academy to crumble away and perish?"'
Page 34. C" this prince had always taken him under his special protection."  The elector himself writes to Spalatin:
" Our Martin's affair goes on well; Pfeffinger is full of hope."
(Seckendorf, p. 53.)
Page 34. "that HoZy Scripture speaks with such majesty."
-Schenk had been charged to buy relics for the church cf
Wtittemberg; but, in 1520, the commission was recalled, and
the relics were sent back to Italy, to be sold at any price they
could fetch.  " For here," writes Spalatin, " the lowest orders
despise them, in the firm and true persuasion, that it suffices
to learn from Holy Scripture to have faith and confidence in
God, and to love one's neighbor."  (Maccree, p. 37, from
Schlegel's Life of Spalatin, p. 59. Seckendorf, i., p. 223.)
Page 36. " Caietano de Vio, the legate, was certainly a judge
not much to befeared." —Extract from an account of the conferences between cardinal Caietano and Luther:-Luther having
declared that the pope had no power but salva Scripturea, the
cardinal laughed at his words, and said to him, "Dost thou
know that the pope is above councils? has he not recently
condemned and punished the council of Bale?"  Luther.
"But the Paris university has appealed from him."  The Car.




252              THE LIFE' OF LUTHER.
dinal. "And Paris shall be equally punished."  Again, Lu.
ther having quoted Gerson, the cardinal answered him,
" What are the Gersonites to me?"  Upon which Luther
asked him  in return, " And who then.are the Gersonites?"'
" Oh, let us quit this subject," said the cardinal, and began to
talk of' other things. The cardinal sent Luther's answers to
the pope, by an extraordinary express.  He also sent word to
Luther, by doctor Wenceslaus, that, provided he was willing
to revoke what he had advanced on the subject of indulgences,
all might be arranged.  " For," added he, "the article on the
faith necessary fobr the Holy Sacrament may very well bear a
twist into a different sense."
Luther said, on his return from Augsburg, 1" that if he had
four hundred heads, he would rather lose them all, than revoke his article on faith."  "No man in Germany," says
Hutten, " despises death more than Luther."
He offered Caietano to submit his opinions to the judgment
of the three universities of Bale, of Friburg (in Brisgau),
and of Louvain, and, if required, to that of the university of
Paris,'"esteemed of all time the most Christian and most
learned."
In a letter of Luther's to the elector of Saxony (Nov. 19th,
1518), he expressly rebuts Caietano's charge, that his attack
on indulgences had been instigated by the elector, and states
that none among his dearest friends were privy to his design,
" save my lords the archbishop of Magdeburg, and the bishop
of Brandenburg."
Page 40. "required an inquiry into the matter by disinterested
judges."-The legates, nevertheless, confined their demands
to requiring that Luther's works should be burnt. " The
pope," they said, " will not soil his hands with the blood of
Luther." (Luther, Opera, ii.)
Page 41. " Miltitz changed his tone."-In 1520, Luther's
opponents were divided into two parties, represented by Eck
and Miltitz.  Eclk, having held a public disputation against
Luther, conceived that his repute as a theologian would be
compromised unless he could either reduce him to retract, or
procure his formal condemnation from the pope, and therefore
he resorted to violent measures; whilst Miltitz, on the contrary, as the direct agent of the Holy See, sought only to hush
up matters, admitting everything that Luther advanced, spoke




ADDITIONS AND ILLUSTRATIONS.           253
as freely as himself of the popedom, and only required him
to promise silence.
On the 20th of October, 1520, he writes to the elector to
suggest the feasibility of the latter's sending two or three
golden pieces, bearing his effigy, and as many silver ones, to
the young cardinals, the pope's relatives, in order to propitiate
them, and begs for himself as well. He had written on the
14th, to say, that Luther had promised to be silent, on condition that his adversaries would be silent too; and assures
the elector that he will baulk Eck and his faction.
Miltitz seems to have been a boon companion.  He writes
to the elector, that spending his evening joyously at Stolpa,
with the bishop of Misnia, a pamphlet of Luther's was brought
in, in which the official of Stolpa was attacked; and that
while the bishop fumed, and the official swore, he and duke
George did nothing but laugh.  (A.D. 1520. Seckendorf, 1.
i., p. 98.) IHe and Luther passed some time together, making
good cheer at Lichtenberg. (Ibid., p 99.)
Miltitz met with a fitting end; having tumbled into the
Rhine, near Mentz, after copious libations, and being drowned.
He had five hundred gold pieces about him. (Id. ibid., p.
117.)
Page 41. " owned that he had got the whole world with him
awayJfrom the pope." —Luther's works were already highly
popular. John Frohen, the celebrated printer of Bale, wrote
to him, on the 14th of February, 1519, that his books were
read and approved, even at Paris, and even in the Sorbonne;
that he had not a single copy left of all those he had reprinted,
and that they were dispersed over Italy, Spain, and elsewhere
and everywhere approved by the doctors.  (Seckendorf, 1. i.,
p. 68.)
Page 42. "not content with repairing to Leipsic, to plead in
his own defence."-Luther's journey to Leipsic: " First there
was Carlstadt, alone in a chariot, preceding all the others;
but a wheel coming off near to the church of Saint Paul, he
fell. and this fall was considered a bad omen for hinm. Next
came the chariot of Barnim, prince -of Pomerania, who was
then studying at Wittemberg, and bore the title of honorary
rector. By his side were Luther and Melancthon. A great
number of armed scholars from Wittemberg accompanied the
carriage." (June 19, 1519.) (Seckendorf, 1. i., p. 92.)
22




-254              THE LIFE OF LUTHmER.
Page 42. "with the authority of the prince, hIis protector."
-Luther needed not any longer doubt the protection of the
elector, when Spalatin, that prince's confidential adviser, translated and published in Germany his book, entitled Consolation
to all Christians."  (February, 1520.)
Page 42. "to issue a solemn summons... to a disputation."
-At this period Luther, still somewhat unsettled in his ideas
of reform, sought to clear up his doubts by argument, and demanded and prayed for public conferences.  On the 15th
January, 1520, he writes to the emperor: "It will now soon
be three years since I have had to endure anger without end
and outrageous wrongs, since 1 have been exposed to a thousand perils, and a prey to all the calumnies my enemies could
devise against me. In vain have I asked pardon for what 1
have said; in vain have I offered to keep silence; in vain
have I proposed conditions of peace; in vain have I entreated
to be enlightened, if in error. Not a word has been listened
to: one only object has been kept in view-my ruin and that
of the Gospel. Since I have, up to this present moment, tried
everything in vain, I will, after the example of Saint Athanasius, invoke the imperial majesty. I humbly, then, implore
your majesty, Charles, prince of the kings of the earth, to
take pity, not on me, but on.the cause of truth, for which
alone it has been given you to bear the sword. Let me be
allowed to prove my- doctrine. Either I shall conquer or I
shall be conquered; and if I am found impious or heretical,
I ask neither protection nor mercy." (Opera Latina Lutheri,
Wittem., ii., 42.)
Page 44. " WIhen the bull of condemnation reached Germany."-The universities of Louvain and Cologne approved
the pope's bull, and, consequently, drew down the attacks of
Luther.  He accused them of having unjustly condemned
Occam, Pico de la Mirandola, Laurentius Valla, John Reuchlin.  And to weaken (says Cochlaeus) the authority of these
universities, he attacked them unceasingly in his books, putting
in the margin, whenever he met with a barbarism, or anything
badly written, as they say at Louvain, as they say at Cologne,'Lovanialiter, Colonialiter,' &c. (Cochlaeus, p. 22.)  At Co.
logne and Mentz, and in all the hereditary states of Charles
V., Luther's works were burnt from the year 1520. (Cochc
lenus, p. 25.)




ADDITIONS AND ILLUSTRATIONS.            255
Page 45..  "Not one of them has said it more eloquently than
he himsef:" —He wrote on the 29th November, 1521, to the
Austin friars of Wittemberg: "' I daily feel how difficult -it is
to divest oneself of scruples long entertained.  Oh! the pain
it has cost me, though with the Scriptures before me, to justify
myself to myself, for daring singly to set myself up against
the pope and hold him as Antichrist! What tribulations have
I not suffered! How often have I not addressed to myself in
bitterness of spirit the argument of the papists,' Art thou
alone wise? are all others in error? can they have been so
many years deceived! What if thou deceivest thyself, and
draggest along with thee in thy error so many souls to everlasting damnation?' Thus I used to argue within myself until
Jesus Christ with his own, his infallible word, fortified me, and
strengthened my soul against such arguments, as a rock raised
above the waves, laughs their fury to scorn."... (Luth.
Briefe, t. ii., p. 107.)
Page 47.  "He took his stand at this time on St. John." —
"It is necessary to take the Gospel of St. John in a very different point of view from the other evangelists. The idea of
this evangelist is, that man can do nothing, has nothing of
himself; that he owes everything to the divine mercy...
I repeat, and I will repeat, whoever would raise his thoughts
to a salutary consideration of the Almighty, ought to make
everything subordinate to the humanity of Christ; ought to
keep it ever before him, both in his life and in his Passion, till
his heart is softened.  Then let him not rest there, but let him
develope and extend the thought still further.  It is not of his
own will, but of the will of God the Father, that Jesus did and
suffered this or that.  It is then that he will begin to taste the
infinite sweetness of the will of the Father revealed in the
humanity of Christ."
Page 49.  " His smallest pamphlets were emuzously caught
up." —The celebrated painter, Lucas Cranach, made designs
for Luther's smaller works. —(Seckendorf, p. 148.)
Page 49. " if any printer more conscientious than the rest.' —
The same at Augsburg.  The confession of Augsburg was
printed and spread all over Germany before even the end of
the. diet; the refutation of the catholics, which the emperor
had ordered to be printed, was sent to the printers, but never
appeared.  Luther, ridiculing the catholics for not daring- to




256               THE LIFE OF LUTHER.
publish this refutation, calls it a night-bird, an owl, a bat (noc.
tua et vespertilio).-(Cochleus, p. 202.)
Page 49. "it was to the nobles that Luther had chizejy ap.
pealed."-" To his imperial majesty and to the Christian nobles of the German nation.-Dr. Martin Luther (A.D. 1520).
"To the grace and glory of our Lord Jesus.... The Romanists have cleverly surrounded themselves with three walls,
by means of which they have up to this time shut out the
Reformation to the great prejudice of Christianity. First,
they pretend that spiritual power is above temporal power;
next, that it belongs to the pope alone to interpret the Bible;
and thirdly, that the pope only has the right to call a council.
" May it please God to come to our aid here, and to give usthose trumpets which formerly overthrew the walls of Jericho,
that we may blow down these walls of paper and rubbish,
bring to light the artifices and lies of the devil, and win back,
by repentance and amendment, the grace of God. Let us
begin with the first wall.
" First Wall..... All Christians are spiritually of the same
condition, and there is no difference between them, but that
which results from their different functions, according to the
words of the Apostle (1 Cor. xii.), who says that we' be many
members, yet but one body;' but that each member has an
office peculiar to itself, by which it is useful to others. We
have all the same baptism, the same Gospel, the same faith,
and as Christians we are all equal..... It is with the priest
as with the bailli, whilst in office he is above the rest; but
when he has laid it down, he becomes that which he was-a
mere citizen. Indelible characters are but a chimera... The
secular power being instituted of God, in order that the wicked
may be punished, the good protected, its ministry ought to extend to all Christians, without consideration of person, pope,
bishop, monk, nun, or others, it matters not.... Has a priest
been killed, all the country is laid under interdict.  Why is
it not so when a peasant has been murdered? Whence this
difference between Christians whom Jesus Christ calls equal?
Simply from the laws and inventions of men....
"Second Wall..... We are priests-does not the apostle
say it (1 Cor. ii.):' He that is spiritual judgeth all things, yet
he himself is judged of no man?' We have all, by faith, the
same Spirit, says also the apostle; wherefore should we not




ADDITIONS AND ILLXSTRATIONS.           257
be sensible as well as popes, who are often infidels, of what is
conformable to the faith, what contrary to it?
"Third Hall..... The first councils were not convened by
the popes; the council of Nice, itself, was convoked by the,
emperor Constantine.... If enemies surprised a town, the
honor would be to him who should first cry' to arms,' let him
be burgomaster or not. Why should it not be the same for
him who stands sentinel against our enemies, the powers of
darkness, and who, seeing them advance, should be first to
assemble the band of Christians against them?   Must he
be pope to do this?..."
The following is the summary of the Reformation proposed
by Luther:-That the pope shall retrench the luxury of his
court, and approximate more to the poverty of Christ. His
court absorbs immense sums; it is calculated that more than
three hundred thousand florins leave Germany every year for
Rome. Twelve cardinals would be sufficient, and they should
be maintained by the pope. Why do the Germans allow
themselves to be despoiled by the cardinals, who seize all their
rich foundations, and spend the revenues at Rome? The
French do not suffer this. That no more contributions be
levied to be employed against the Turks; which is but a lure,
a miserable pretext for getting our money. That the pope's
right of investiture be no longer acknowledged. Rome draws all
to itself by the most impudent practices. There is in this city
a simple courtier, who is possessed of twenty-two curacies,
seven priories, forty-four prebends, &c. That the secular
authorities send no more annats to Rome-as has been the customn for a century past.  That it suffice for the installation of
bishops, that they be confirmed by the two nearest bishops, or
by their archbishop, conformably to the council of Nice. " In
proposing these changes, my object is to induce reflection in
such as are disposed to aid Germany in becoming Christian,
and to free herself from the deplorable government of'the
pope, a government which is Antichristian."
That there be fewer pilgrimages to Italy.  The orders of
mendicants to be allowed to die away;, they are degenerated,
and do not fulfil the intention of their founders. The marriage of priests to be permitted. Many of the holidays to be
suppressed, or made to fall on Sundays. Fetes of patrons, so
Drejudicial to morals, to be abolished. Fasts to be suppressed.




258                    LIFE OF LUTHER.
6" Many things, formerly useful, are not so now."  Begging
to be put down. Each community to be held responsible for
the care of its poor. The founding of private masses to be
forbidden.  Further inquiry to be made into the doctrine of
the Bohemnians, and to join them in resisting the court of Rome.
The Decretals to be abolished.  Houses of ill-fame to be suppressed.
"I know yet another song to sing to the court of Rome and
the Romanists; and if their ears itch for it, they shall have
it, and to the last stave (highest octave?).  You understand,
Rome?  (Luther, Werke, vi., 544-568.)
Page 50. " I would not have violence and murder employed
in the cause of the Gospel."-He wished Germany to separate
itself peaceably from the holy see: it was with this view that
he wrote in 1520 to Charles V. and to the German nobles, to
induce them to renounce obedience to Rome. " The emperor,"
said he, 1" has equal. power over the clergy and over the laity;
the difference between these two classes is but fictitious, since
by baptism we all become priests." (Lutheri Opera, ii., p. 20.)
Nevertheless, if one can believe the authority, suspicious
enough we must allow, of Cochlseus, he was at this very time
preaching war against Rome.  Cochlmus makes him say, ",If
we have gibbets for thieves, axes for brigands, fires for heretics,
wherefore not arms against these masters of sedition, these
cardinals, these popes, against all this slime of the Roman
Sodom, which is corrupting the Church of Christ?  Why not
wash our hands in their blood?"  I am not aware from what
work of Luther's Cochlueus takes-these words. (Cochlmus, p. 22.)
Page 51. c Niitten.... in order to strike a league between
them and the nobles of the Rhine." —Frorn the opening of the
diet inquiries were made of Spalatin, as to the course the
elector would pursue in case of war; there was reason to believe that he would support his theologian, the glory of his
university.  "s Who does not know," writes Luther to him,
" that prince Frederick has become an example to princes for
his patronage of literature?" your Wittemberg Ilebraizes and
Hellelnizes successfully; there Minerva governs the arts;
there the true theology of Christ triumphs."  He writes to
Spalatin (October 3d, 1520):  " Many think that I ought to
ask our good prince to obtain for me an edict from the empe.
ror forbidding any sentence against me, unless I am convicted




ADDITIONS AND ILLUSTRATIONS.            259
of error out of Scripture: consider whether this be advisabie." It appears by what follows that Luther thought he
could count on the sympathy of the Italians.  "Instead of
books, I would rather living books could be multiplied, that is
to say, preachers. I send you what has been written to me
from Italy on this subject."  "If our prince were so inclined,
I do not believe that he could undertake any work worthier of
him; were the commonalty of Italy to join us our cause
would be mightily strengthened: who knows'  God perhaps
will raise them  up.  He preserves our prince to us in order
to make him the medium of spreading the divine word. Consider then what you can do in this quarter, for the cause of
Christ."  Luther had not neglected to win the affection of
the towns.  We find him at the close of the year 1520, soliciting the elector to lower the taxes imposed on the town of
Kemberg.  " The people," he writes, "are drained even to
misery by this detestable usury.... Fat livings are made fatter, religious ceremonies kept up, and even some fraternities
enriched by this usury, rather by this sacrilegious taxation,
this impious theft."
Page 51. Buntschuh (shoe of alliance).-The sabot already
served as a distinctive sign in the twelfth century.  Sabatati
was a name of the Vaudois. (See Dufresne, Glossar. at the
word Sabatati.)
Page 53. "All this greatly radded to my consideration."Spalatin relates in his annals (p. 50) that the second day Luther appeared, the elector of Saxony, on returning from  the
town-hall, sent for Spalatin to his chamber, and expressed to
him the surprise he felt; " Doctor Martin has spoken nobly
before the emperor, and to the princes and states of the empire, only he was a little too bold."  (Marheinecke, History
of the Reformation, i. 264.)
Page 58. " In the last conference the Archbishop of Treves,"
4-c.-Luther ended this conference by saying, "In all that
concerns the word of God and faith, every Christian can judge
as well for himself as the pope; each must live and die according to his faith.  The word of God is the peculiar property
of each individual of the community; and each member must
interpret it for himself. I, cited in confirmation of this," continues Luther, "the passage of St. Paul, 1st Corinthians xiv.,
where he says,'If anything be revealed to another that is sit



260                THE LIFE OF LUTIIER.
ting by, let the first hold his peace.' This text clearly proves
that the master should follow his disciple, if the latter under.
stand Gdd's word better.  They could not refute this testimony, and we broke up."  Luth. Werke, ix. p. 117.)
Page 64. " Luther found few  books at;Vartburg.-He
set ardently about the study of Greek and Hebrew."  It was
here he began his translation of the Bible.  Several versions in German had been already published at Nuremberg.
in 1477, 1483, 1490, and at Augsburg, in 1518; but none of
them were made for the people, being forbidden to be read,
and also infamously printed." (Nec legi permittebantur, nec
ob styli typorum horriditatem satisfacere poterant.)  Seckendorf, lib. i., 204.
Before the end of the fifteenth century, Germany possessed
at least twelve editions of the Bible in the vulgar tongue, while
Italy had but two, and France only one. (Jung, Hist. de la
RJfbrme, a Strasburg.)
The adversaries of the Reformation themselves contributed
to increase the number of Bibles in the vulgar tongue. Thus,
Jerome Emser published a translation of the Scriptures to oppose that of Luther. (Cochlaeus, 50.) Luther's did not appear
complete until 1534.
Canstein's printing-office at Halle alone printed, in the space
of a century, two millions of Bibles, one million of New Testaments, and as many Psalters. (Ukert, t. ii., p. 339.)
"I was twenty years of age," says Luther himself, " before
I had ever seen the Bible. I believed that no other Gospels
or. Epistles existed than those in the sermon books. At last,
I found a Bible in the library of Erfurth, and I often read out
of it to Staupitz with great wonder."  (Tischreden, p. 255.)
Under the papacy, the Bible was all but unknown. Carlstadt began to read it after he had taken his doctor's degree
eight years.  (Tischreden, p. 6, verso.)
At the diet of Augsburg (A.D. 1530), as the bishop of Mentz
was looking over the Bible one day, one of his counsellors
happened to come in, who said to him, " Gracious lord, what
does your electoral grace make of this book?"  To which he
replied, "I know not what to make of it, save that all I find
in it is against us."  "Doctor Usingen, an Augustin monk,
who was my preceptor at the convent of Erfurth, used to say
to me when he saw me reading the Bible with such devotion,




ADDITIONS AND ILLUSTRATIONS.            261
Ah! brother Martin, what is there in the Bible?  It is better
to read the ancient doctors, who have sucked the honey of the
truth.  The Bible is the cause of all troubles."'  (Tisch.,
p. 7.)
Selneccer, a contemporary of Luther's, relates that the
monks would murmur at seeing Luther read the Holy Scriptures so assiduously, and tell hlhn it was not in'study of that
kind, but by begging and collecting bread, meat, fish, eggs,
and money, that he could be of any service to the community..... EHis noviciate was extremely bad; inside the monastery, the lowest and most laborious offices were given to him;
and outside, the begging with the sack. (Almanach des Protestants pour Nov., 1810, p. 43.)
Luther states that, when he was first a student, " the pagan
Aristotle was held in such honor, that whoever had disputed
his authority, would have been condemned at Cologne as a
rank heretic;" but that he was so little understood, that a
monk, preaching on the Passion, favored his hearers with a
two hours' discussion of the question,'  7Whether quality were
really distinct from substance,' stating, as an instance,' I could
pass my head through that hole, but not the size of my head.' "
(Tischred., p. 15, verso.)
" My brothers of the convent would say to me when I was
studying,' Sic tibi, sic mihi, saccumn per nackum' (Come, we
are all alike here, put the bag round your neck).  (Tischred.,
p. 272.)
Page 64. ".He translated into German Melancthon's ApoZogy."-He says, " Tuam in asinos Parisienses apologiam curn
illorum insania" statui vernacule dare ajectis annotationibus."
(I am going to translate into German, with notes of my own,
your Apology to the Paris asses, and to prove their insanity.)
Page 72.  "' This reason was, the alarming character assumed
by the Reformation." —Before quitting his retreat, he often
tried by letters to prevent his followers from going too far.
To the inhabitants of Wittemberg.... "You attack masses,
images, and other trifles, while you overlook faith and charity,
of which you have so much need. You have, by your scandals, afflicted many pious souls, perhaps better than your.
selves.  You have forgotten what was due to the weak.  If
the strong run as fast as they are able, must not the weak, left
behind, faint by the way?




262               THE LIFE OF LUTHER.
1"God has granted you g-'eat grace, has given you the word
in all its purity. Nevertheless, I see not a grain of charity in
you; you do not even bear with those who have never heard
the word. You have no care for our brothers and sisters of
Leipsic, and of Meissen, and of so many other countries, whom
we ought to save with ourselves.... You have thrown yourselves headlong into this business, neither looking to the right
nor to the left. Do not count therefore upon me; I shall deny
you. You have begun without me, you must end the same..."
(December, 1521.)
Page 76.  "the confusion that had arisen in his flock."On his return to Wittemberg, he preached eight days running.
These sermons effectually restored order in the town.
Page 77.  "I myseyf no longer know Luther." —"  A charitable exhortation of doctor Martin Luther to all Christians, to
keep them from the spirit of revolt and disturbance."  (A.D.
1524.)
"' In the first place, I pray you to leave my name alonej and
not to call yourselves Lutherans, but Christians.  Who is
Luther?  My doctrine is not mine! I have not been cruci.
fied for any one. St. Paul (1 Corinthians iii.) would not that
any one should call themselves of Paul, nor of Peter, but of
Christ. How then does it befit me, a miserable bag of dust
and ashes, to give my name to the children of Christ?  Cease,
my dear friends, to cling to these party names and distinctions;
away With them all; and let us call ourselves only Christians,
after him from whom our doctrine comes.
" It is quite just that the papists should bear the name of
their party; because they are not content with the name and
doctrine of Jesus Christ, they will be papists besides. Well,
let them -own the Pope, as he is their master. For me, I
neither am nor wish to be master of any one. I and mine
will contend for the sole and whole doctrine of Christ, who is
our sole Master."  (Luth. Werke, ii., p. 4.)
Page 78.  " Never had any private man, before him, addressed a monarch... "-,At this very time he was exceeding all
bounds in his attacks on the holy see. In his reply to pope
Adrian's briefs, he says, " I grieve to be obliged to write such
good German in reply to this pitiful kitchen Latin. But God
wills to confound Antichrist in all things.... It is a disgrace




ADDITIONS AND ILLUSTRATIONS.           263
to offer reasonable beings so stupid and absurd an interpreta.
tion of Scripture."
"I would make one bundle of pope and cardinals, and fling
the whole into our little ditch of the Tuscan Sea. Such a
bath, I pledge my word, and back it with Jesus Christ as security, would cure them."
"My little Paul, my little pope, my little donkey, trot gently;
it is slippery, you will break a leg, you will injure yourself,
and folk will cry out,'What the devil's this?  I-ow our
little popeling is injured!"'  (A.D. 1542.  Bossuet's translation in his Variations, i. 45, 46.)
Interpretation of the _Monachovitulus (monk calf) and of two
horrible popeling monsters found in the Tiber, at Romze, in the
year 1496; published at Friburg, in Misnia, in 1523, by Philip
MIelancthon and Martin Luther. —" In all times God has manifested by evident signs his wrath or his mercy.  Even so his
prophet Daniel foretold the coming of Antichrist, in order that
the faithful, being warned, might be on their guard against
his blasphemies and idolatry.
"' During this reign of tyranny, God has given many signs,
and, lately, the horrible popeling monster, found dead in the'iber in the year 1496...  First, the ass's head signifieth
the pope; for the Church is a spiritual body, which neither
ought, nor can have any visible head.  Christ alone is lord
and head of the Church. The pope has sought, in opposition
to God, to make himself the visible head of the Church;
therefore this ass's head, attached to a human body, can signify none but he. Indeed, an ass's head fits the human body
better than the Pope the Church! As great as is the difference between an ass's brain and human intellect and reason,
so great is the difference between the papal doctrine and the
doctrine of Christ....
"He has not only an ass's head as regards Scripture, but
as regards natural law and human judgment. The jurists
of the empire say that a true canonist is a true ass.
"The -monster's right hand, like to an elephant's foot, signifieth that he crushes the timid and fearful.  And so he crushes
and bruises souls by his decrees, which, without cause or
reason, terrify consciences with a thousand sills of his invention, and the names of which even are not understood.
"The left hand signifieth the pope's temporal power; who,




264               THE LIFE OF LUTHER.
in opposition to Christ's word, has become the lord of kings
and princes. Not one of them has excited or entered into so
many wars; not one has shed so much blood. Busied with
worldly matters, he neglects the preaching of the word, and
deserts the Church.
"The right foot, like to an ox's hoof, signifieth the ministers
of spiritual authority, who support and defend this tyrannical
power to the oppression of souls; to wit, pontifical doctors,
confessors, the swarms of monks and nuns, and, above all, the
school divines,-all of whom go on extending the pope's intolerable laws, and so holding consciences prisoners under the
elephant's foot.
"The left foot, which ends in a griffin's claws, signifieth
the ministers of the civil power.  Just as the griffin's claws
do not readily let go what they have once seized, so the pope's
satellites have seized by the books of the canons the goods of
all Europe, and retain them so stubbornly that one cannot
force them back.
" The belly and the woman's breast signify the pope's body,
that is, the cardinals, bishops, priests, monks, all the sacrosanct martyrs, all the pampered hogs of Epicurus's' sty, who
think only of eating, drinking, and voluptuous pleasures of
every kind, and all this, not only freely, but with a reserve
of peculiar privileges.
"Their eyes full of adultery, their hearts of avarice, these
sons of perdition have abandoned the right road to follow
Balaam, seeking the reward of his iniquity."
Page 79.  " They have not had the courage to Jfce Luther
alone."-According to Luther's own confession, this violent
answer scandalized numbers of his own party. King Christiern got him to write a letter of apology to Henry VIII., assuring him that that monarch was about to introduce the Reformation into England, in which he states, by way of excuse,
that he had been informed that the work was not his, and
offers "to sing a palinode " (palinodiam cantare).  Sept. ist.,
1525. His letter had no effect on the irritated Henry; so,
some months after, he breaks out with, "These womanlyhearted tyrants have but an impotent and sordid mind.
But, by God's grace, I am sufficiently avenged by the contempt
I feel for them, and for Satan, their God."  (Dec., 1525.)
Page 82.  "Attempts at organization. — When Luther felt




ADI)ITIONS AND ILLVSTRATONS.           265
the necessity of introducing some order and regularity into
the new Church, finding himself called upon every day to
judge matrimonial causes, and to decide on all the relations
between the church and the laity, he set himself to study the
canon laws.
"In this matter of marriage which has been submitted to
me, I have decided according to the decrees of the popes.  I
have begun to read. the regulations of the papists, and I find
that they do not by any means follow them.'"  (March 30th,
1529.)
"I would give my left hand for the papists to be obliged to
observe their own canons.  They would cry out more loudly
against them than against Luther."
"The Decretals are like the monster; the head, a woman's;
the body, that of a devouring lion; the tail, a serpent's; nothing but falsehoods and deceit. Behold the image of the
popedom."-(Tischreden, p. 277, folio et verse.):
Page 82.  " The answers he returns to- the multitude that:ome to consult him."-(October 11th, 1533.)  To the community of Esslingen: —" It is true, that I have said confession is
good; in the same way that I forbid no one to fast, to keep
holy days, to go on pilgrimages, &c.  But I wish all these
things to be done freely, and at every person's choice; not as
if it was a mortal sin to omit them.... But, as there are
many consciences captive to the laws of the pope, you will do
well not to eat meat in the presence of those men still weak in
the faith.  This abstinence on your part becomes a work of
charity; in that it spares the conscience of your neighbor..'
(October 16th, 1523.)  To llichael Vander Strassen, taxgatherer, at Borna (concerning a preacher of Oelsnitz, who
exaggerated Luther's principles):-" You have seen what my
opinion is by my book On Confession and on Mass, where I
show that confession is good when a matter of choice, and that
the mass, though neither a sacrifice nor a good work, is yet a.
testimony of religion, &c. Your preacher's fault is that he
flies too high, and throws away his old shoes before he has
new ones. He should begin by instructing the people in faith
and charity. In a year or so, when they shall thoroughly
understand Jesus Christ, it will be time to approach the points
that he is now meooting..I preached three years at Wittermberg before coming to these juestions, and men of this
23




266                THE LIFE OF LUTHER.
stamp wish to do all in an hour.  These hasty spirits work
much harm.. Let him refrain from prohibiting and punishing confession...."
Page 84.  "As to mass." —" Please God, I will try to do
away with these masses. I can no longer bear the tricks and
plots of these three demi-canons against the unity of the
Church."  (November 27th, 1524.)
c "I have at last stirred up our canons to consent to the. abrogation of masses." (December 2d, 1544.)
"These two words,' mass and sacrament,' are as far from
each other as light and darkness, as heaven and hell, as God
and devil....'
"' Questions were frequently put to him with regard to the
baptism of children before delivery:-" I have often hindered
our midwives from baptizing children before they were brought
into the world.  They used to baptize the fmtus as soon as the
head appeared. Why not baptize over the mother's belly, or,
better still, baptize the belly itself?" (March 13th, 1531.)
Page 86. "De ]Iinistis s Ecclesice Instituendis."  (Instructions to the Ministers of Wittemberg):-" To dismiss unworthy ministers; to abrogate all masses and purchased vigils;
in the morning, instead of mass, Te.Deum, lecture and exhortation; in the evening, lecture and exposition; complines
after supper.  One mass only to be said on Sundays and holidays."-(Briefe, August 19th, 1523.)
In 1520, he published a catechism; and ten years afterwards, another; in which he only kept baptism and the communion, and did away entirely with confession; at the same
time exhorting to a frequent recurrence to the pastor's advice.
He wished to preserve tithes in order to render ministers
independent of the civil power.  " Tithes seem to me the justest thing in the world.  Would to God that all taxes were
abolished, save tithes, or ninths, or eighths; what do I say?
The Egyptians gave the fifth, and yet could live!"  (June
15th, 1524.)
Page 86. " that the priest is invested with an indestructible
character."-" Pastors and preachers who give cause for scandal, ought to be suspended and imprisoned; and the elector
has resolved to erect a prison for this purpose."... " The
doctor then alluded to John Sturm, whom he had often visited
ia thlle castle of Wit-temberg and who, persisting in holding the




ADDITIONS AND ILLUSTRAT1IIONS.          267
opinion that Christ had only died for the example's sake, was
imprisoned in the tower of Schwrinitz, where he died."(Tischred., p. 196.)
" Luther said that the Anabaptists were to be punished only
inasmuch as they were seditious."-(Tischred., p. 298.)
Page 88. "' he yet exercised a sort of supremacy and control."
— He decides that canons are obliged to share the public
charges with the citizens.  (Letter to the Council of Stettin,
January 12th, 1523.)  Applications were often made to him
for church livings:
"Put your mind at rest about having a parish.  There is
everywhere a great dearth of faithful pastors; so much so,
that we are forced to institute and ordain ministers with a rite
of our own, without tonsure, without unction, without mitre,
or staff, without gloves or censer, in fine, without bishops."
(December 16th, 1530.)
(A.D. 1531.) The inhabitants of Riga, and the prince Al.
bert of Prussia, ask Luther to send them ministers.
The king of Sweden, Gustavus the First, asks him also for
a preceptor for his son. (April, 1539.)
Page 88. " the abolition of the monastic vows."-In his treatise De Vitand' HBominum Doctrina he says of the bishops and
dignitaries of the church, " Let these hardened and impure
ones, who have incessantly in their mouths,'Christianity,
Christianity,' learn that it is not for them that I have written on
the necessity of eating meat, of abstaining from confession, and
breaking images; not for them, who are like the unclean that
polluted the camp of Israel.  If I have taught these things, it
is to deliver the captive consciences of those unhappy monks,
who doubtif they can break such vows without sin."  (Seckendorf, lib. i., sect. 50, p. 202.)
Page 90. " Nine nuns came to me yesterday." —Nine nuns
had been carried off fiom their convent, and brought to Wittemberg.  "They call me a ravisher," says Luther; "yes,
and a thrice happy one like Christ, who also was a ravisher
on earth, when, by his death, he took from the prince of this
world his weapons and his power, and carried him away captive.."  (Cochlmeus, p. 73.)
Page 93. " His old friend Carlstadt."-Carlstadt was canon
and archdeacon of the C:'llegiate church of All Saints, and




268               THE LIFE OF LUTHER.
was its dean when Luther entered as doctor in 1512.  (Seck.
endorf, 1. i., p. 72.)
Page 94. " Beyond Carlstadt, glimpses gmight be seen of
Mianzer."-Letter of doctor Martin to the Christians of Antwerp.  "We believed, during the reign of the pope, that the
spirits which make a noise and disturbance in the night, were
those of the souls of men, who, after death, return and wander
about in expiation of their sins. This error, thank God, has
been discovered by the Gospel,' and it is known at present, that
they are not the souls of men, but nothing else than those malicious devils who used to deceive men by false answers. It
is they that have brought so much idolatry into the world.
6" The devil seeing that this sort of disturbances could not
last, has devised a new one; and begins to rage in his members, I mean in the ungodly, through whom he makes his way
in all sorts of chimerical follies and extravagant doctrines.
This won't have baptism, that denies the efficacy of the Lord's
supper; a third puts a world between this and the last judgment; others teach that Jesus Christ is not God; some say
this, others that; and there are almost as many sects and beliefs as there are heads.
" I must cite one instance, by way of exemplification, for I
have plenty to do with these sort of spirits.  There is not one
of them that does not think himself more learned than Luther;
they all try to win their spurs against me; and would to
heaven that they were all such as they think themselves, and
that I were nothing! The one of whom I speak assured me,
amongst other things, that he was sent to me by the.God of
heaven and earth, and talked most magnificently, but the clown
peeped through all.  At last, he ordered me to read the books
of Moses.  I asked for a sign in confirmation of this order,'It is,' said he,' written in the gospel of St. John.' By this
time -I had heard enough, and I told him  to come again, for
that we should not have time, just now, to read the books of'
Moses. -..
" I have plenty to do in the course of the year with these
poor people: the devil could not have found a better pretext
for tormenting me. As yet the world had been full of those
clamorous spirits without bodies, who oppressed the souls of
men; now they have bodies, and give th —nselves out for living
angels.




ADDITIONS AND ILLUSTRATIONS.            269
"When the pope reigned we heard nothing of these troubles.  The strong one (the devil) was in peace in his fortress;
but now that a stronger one than he is come, and prevails
against him and drives him out, as the Gospel says, he storms
and comes forth with noise and fury.
" Dear friends, one of these spirits of disorder has come
amongst you in flesh and blood; he would lead you astray
with the inventions of his pride: beware of him.
" First, he tells you that all men have the Holy Ghost.
Secondly, that the Holy Ghost is nothing more than our reason
and our understanding. Thirdly, that all men have faith.
Fourthly, that there is no hell, that at least the flesh only will
be damned.  Fifthly, that all souls will enjoy eternal life.
Sixthly, that nature itself teaches us to do to our neighbor what
we would he should do to us; this he calls faith. Seventhly,
that the law is not violated by concupiscence, so long as we
are not consenting to the pleasure.  Eighthly, that he that'has not the Holy Ghost, is also without sin, for he io destitute
of reason.
" All these are audacious propositions, vain imaginations;
if we except the seventh, the others are not worthy of reply.. 
" It is sufficient for us -to know that God wills no sin.  As
to his sufferance of' sin, we ought not to approach the question.
The servant is not to know his master's secrets, simply his
master's orders: how much less should a poor creature attempt
to scrutinize or sound the mysteries and the majesty of the
Creator-?...
" To learn the law of God, and to know his son Jesus Christ,
is sufficient to absorb the whole of life..... A.D. 1525."
(Luth. WVerke, tom. ii., p. 61, sqq.)
Page 96. " Luther obtained an order from  the elector for
Carlstadt's expulsion." —"  As to Carlstadt's reproach, that I
have driven him away, I should not much trouble myself if
the complaint were well founded; but with God's help I hope
I can justify myself in the matter. At all events I am very
glad that he is no longer in our country, and I would wish he
were'not in yours."
"Basing himself on one of his writings, he would have almost persuaded me not to confound the spirit that animated
him, with the seditious and homicidal one of Altstet (Miinzer's
23*




270               THIE LIFE OF LUTHER.
residence); but when at my sovereign's comman  I went myself among Carlstadt's good Christians, I found tut too surely
what seeds he had been sowing; and I thank' God I was not
stoned or pelted with mud.there, for the common form of benediction with which they greeted me was this: " Get you gone,
-in the name of a thousand devils, and may you break your
neck before you get out of the town.' " (Letter to the Strasburghers. Luther, Werke, t. ii., p. 58.)
" In the disputations at Leipsig Carlstadt insisted on speaking before me; he left me though to combat Eck's propositions on the supremacy of the pope, and on John Huss....
He is a poor disputer, with a dull and opinionated head of his
own,... but he had, however, a very merry Mary.
" These subjects of scandal do much harm to the cause of'
the gospel. A French spy once told me that his king knew
all about us; for he had heard that we no longer respected
either religion or laws, or even marriage itself, but that, with us,
it was like the beasts that perish.  (Tischreden, p. 417, 422.)'
Carlstadt's Death.  "I wish to know whether Carlstadt died
repentant or not...."
"' They tell a story of Carlstadt's having been killed by the
devil. A man of gigantic stature is said to have entered the
church where Carlstadt was preaching, and to have afterwards
gone to Carlstadt's house, where he caught up his son as if to
dash out his brains against the floor, but set him down, and
bade him tell his father that he would return in three days to
bear him off. Carlstadt died the third day....  I think it
likely that he was seized with sudden terrors, and that he was
killed by the fear of death alone; for he had always the
greatest dread of dying."  (April 7th, 1542.)
Page 102. " The peasantsfirst rose up in the Black Forest."
-An important circumstance in the war of the peasants is,
that it broke out while the troops of the empire were in Italy;
otherwise the insurrection would have been more quickly suppressed. The peasants of count Sigismond von Lupffen, in
Hegovia (A.D. 1524), began the revolt, on account of the burdens laid on them (not for the cause of Lutheranism).  They
declared this to William von Furstemberg, who was sent to
reduce them..... This first insurrection was apparently
suppressed, when Mi.r:Ser roused the peasants of Thuringia to
revolt.




ADDITIONS AND ILLUSTRATIONS.            271
The pious, the erudite, the peaceable Melancthon showed
how accordant the demands of the peasants were to the word
of God and to justice; and exhorted the princes to clemency.
Luther thundered against both parties. -(See the text.)
A Franconian song, composed after the war of the peasants,
had for its burthen the verse"Look out, peasant, or my horse will be over thee."
This was the counterpart of the war-song of the Dithmarsen,
after they had defeated the black guard, —
" Look out, horseman, the peasant's upon thee."
The common badge of the insurgent peasants was a white
cross.  Some bodies had the wheel of fortune on their banners;
others seals, on which were engraved a ploughshare, with a
flail, a rake, or a pitchfork, and a sabot placed cross-wise.
(Gropp. Chronique de Wurtzburg, i. 97, Wachsmuth,, p. 36.)
A violent pamphlet appeared anonymously, in 1525, inscribed " To the Assembly of all the Peasants." It bears a
wheel of fortune on the title-page, with this inscription in
Germnan verses:
"Now is the time for the wheel of fortune,
God knows beforehand who will keep uppermost —
Peasants,                  Romanists,
Good Christians.              Sophists."
And lower down-' Who makes us sweat so?
The avarice of the nobles"
And at the bottom"Turn, turn, turn,
Will ye, nill ye, thou must turn."
(Strobel, Memoirs on the Literature of the Sixteenth Century, ii., p. 44.  Wachsmuth, p. 55.)
After the taking of Weinsberg, the peasants passed a resolution in their general council, that no quarter was to be
granted to any prince, count, baron, noble, knight, priest or




272               THE LIFE OF LUTHER.
monk, " in a word, to no men who live in idleness," and committed the most frightful excesses of every kind. In Franconia alone, they laid in ruins two hundred and ninety-three
monasteries or castles.'They used to drain the contents of
the wine-cellars, and' divide amongst themselves the church
ornaments and the clerical vestments. One of their amusements was making the nobles take off their hats to them....
The peasant women bore their share in the war, and marched
under a banner of their own. (Jaeger, History of Heilbronn,
ii., p. 34.)
When'the insurrection had been put down in Suabia, numbers of the peasants were crucified, others beheaded, &c. In
Alsace, where the spirit of revolt had made great progress,
duke Antony of Lorraine collected a body of troops, chiefly
out of the scattered remains of the battle of Pavia, defeated
the peasants in three encounters (A.D. 1525), and is: said to
have slain more than thirty thousand. He had three hundred
prisoners beheaded. (D. Calmet, Histoire de la Lorraine, i.,
p. 595, &c.; Hottinger, Hist. de la Suisse, ii., p. 28; Sleidan,
p. 15.)
Page 106. " Exhortation to Peace."-" Dr. Martin Luther's
sincere exhortation to all Christians, to beware of the spirit of
rebellion, 1524.
" The man of the people, tempted beyond all measure, and
crushed by intolerable burthens, neither will nor can endure
any longer, and has good reasons for striking with flail and
mace, as John of the Mattock threatens to do.... I am rejoiced to see the tyrants trembling....
" It belongs to the secular power and the nobles to complete
the work (the work of Reformation).  What is done by the
regular authorities cannot be set down as sedition."
After pointing out that Oa spiritual, not a temporal insurrection is required, he goes on to say: " Spread, then, spread
the Holy Gospel; teach, write, preach that all human establishments are nothing; dissuade all from becoming priests,
papists, monks, nuns: exhort all who are such to renounce
their way of life' and to mnake their escape; cease to give
money foi; bulls, tapers, bells, pictures, churches; tell them
that Christian life consists in faith and charity.  Go on two
years on this wise, and you will see what will become of pope,
bishops, cardinals, priesthood, monks, nuns, bells, church



ADDITIONS AND ILLUSTRA MIOnS.          273
towers, masses, vigils, surplices, copes, tonsures, rules, statutes,
and the whole of this vermin, this buzzing swarm of the papal
reign. The whole will have disappeared like smoke."
Page 117. " Thomas.Miinzer, the leader of the Thruringzan
peasants."-MUinzer laid down certain stages in the Christian's
state. First, purification (Entgrobung), or the state of renouncing the grosser sins; as gluttony, drunkenness, debauchery. Second, the studious state, or that in which the
mind dwells on another life and labors to improve. Third,
contemplation; that is, on sin and on grace. Fourth, weariness; that is, the state in which fear of the law makes us hate
ourselves- and inspires us with regret at our sins. Fifth, suspension of grace; that is, either profound dejection, profound
incredulity, and despair like that of Judas, or, on the contrary,
the throwing ourself through faith on God, and leaving all to
his disposal....   "He once wrote to me and Melancthon,' I
like you of Wittemberg attacking the pope; but your prostitutions, which you call marriages, like me not.'"  He taught
that a man ought not to sleep with his wife except assured
beforehand, by a divine revelation, that their offspring would
be holy; that else it was adultery.-(Tischred., pp. 292,
293.)
Miinzer professed to have received his doctrine by divine
revelations, and to teach nothing but what was directly communicated by God. He had been expelled from Prague, and
many other towns, when he took up his final residence at
Alstet in Saxony, where he declaimed against the pope, and,
what was more dangerous still, against Luther himself.
Scripture, said MUnzer, promises that God will grant to
him who asketh. Now, he cannot refuse a sign to him who
seeks a true knowledge of his will.... He said that God
manifested his will by dreams.-(Gnodalius, ap. Rer. Germ.
Scr., ii., p. 151; History of MUinzer, by Melancthon, Luth.
Werke, t. ii., p. 405.)
Page 120. " One canvot but be surprised at the severity with
twhich Luther speaks of their defeat."-" The. reason of my
writing so violently against the peasants is my horror at seeing
them forcing the timid into their ranks, and so dragging innocent sufferers under God's visitation...."
To John  4iilhel, his brother-in-law.-" It is piteous to see
the vengeance which has overthrown these poor people.  But




274                THE LIFE OF LUTHER.
what was to be done?  It is God's will to strike terror into
them; otherwise, Satan would be doing worse than the princes
are now doing.  The lesser evil must be preferred to the
greater...." (May 23d, 1525.)
Page 122. " The violence with which princes and bishops."" Good princes and lords, you are in too great a hurry to see
me die, me, who am only a poor man; with my death you feel
assured of victory.  But if you had ears to hear, I would
tell you strange things; and one is, that if Luther died, not a
man of you would be sure of his life and dominions.... Go
on merrily, kill, burn; but, with God's grace, I yield not an
inch.  I pray you, however, when you have killed me, not to
call me to life in order to kill me again..... I have not to
do, I see, with rational beings. All the wild beasts of Germany are let loose upon me, like wolves or bears, to tear me
in pieces..... I write to warn you, but to no purpose. God
has struck you with blindness." (Cochlmus, p. 87.)
Page 124. " Bucer... concealed his opinions for some time
from  Luther."-On the 14th of October, 1539, he wrote to
Bucer, "Give my respectful regards to J. Sturm, and J.
Calvin, whose books I have perused with singular gratification."
Page 124. "Zwingle and (Ecolamtzpadius. " —-"colampadius
and Zwingle said,' We have Luther in peace, because he is
the first through whom God has vouchsafed us his Gospel;
but after the death of Luther we will push our own opinions!'
They knew not that they would die before Luther." (Tischred.,
p. 283.)
" At first, (Ecolampadius was a fine-hearted being; but he
subsequently became sour and embittered.  Zwingle, too, was
at first full of vivacity and agreeability; and he, too, turned
morose and melancholy." (Ibid.)
"After hearing Zwingle at the conference of Marburg, I
considered that he was an excellent man, and (Ecolampadius
as well.     I have been mtuch annoyed at seeing you publish Zwingle's book to the most Christian king, with a host of
favorable testimonies prefixed to it, although you were aware
that it contained matter offensive to myself and to all pious
persons. Not that I envy the honors paid to Zwingle, at whose
death I grieveo; but no consideration whatever should tempt




ADDITIONS AND ILLUSTRATIONS.           275
any one to do auight prejudicial- to purity of doctrine." (May
14th, 1538.)
Page 124. "I know enough, and more than enough of Bucer's
niquity."-"_6 Master Bucer formerly thought himself exceedingly learned.  He never was; for he publishes that all
people have but one and the same religion, and are so saved.
This is madness with a vengeance." (Tischreden, p. 184.)
" Dr. Luther was shown a large book, written by one William Postel, a Frenchman, on Unity in the World, where he
labored to prove the articles of faith from reason and nature,
in the view of converting the Turks and Jews, and bringing
all men to one same belief.  The doctor observes,'We have
had similar works on natural theology; and this writer
proves the proverb-The French  are lack-brains.   We
shall have visionaries arising who will undertake to reconcile
all kinds of idolatry with a show of faith, and so extenuate
idolatry.'" (Ibid., 68, verso.)
Bucer made many attempts to be on good terms again with
Luther. The latter writes (A.D. 1532),'" As far as I am personally concerned, I could easily forbear you; but there are
crowds of men here (as you may have seen at Smalkalde)
ready to rebel against my authority. I can in no wise allow
you to pretend that you have not erred, or to say that we have
mistaken each other. The best plan for you is to acknowledge
the whole frankly, or to keep your peace, and teach henceforward sound doctrine only. There are some among us, as
Amsdorf, Osiander, and others, who cannot away with your
subterfuges."
After the revolt of the Anabaptists (A.D. 1535), fresh attempts were made to unite the reformed churches of Switzerland, Alsace, and Saxony, under one common confession of
faith. Luther writes to Capito (Kcepstein), Bucer's friend,
and minister at Strasburg, " My Catherine thanks you for the
gold ring you sent her;" then, after mentioning that it had
been either lost or stolen, he says, " The poor woman is greatly
distressed, because I had told her the present was a happy
gage of the future concord of your church and ours." (July
9th, 1537.)
Page 127. " This forbearance could not last. The pu1blication
De Libero Arbitrio" (Of the Freedom of the Will).-" You
say less, but you grant more to fieedom o'hAe will than any




270                THE LIFE OF LUTHER.
one else; for you do not define free-will, and yet grant it
everything.  I would prefer receiving the doctrine of the
sophists and of their master, Peter Lombard; who tell us that
fiee-will is no more than the faculty of distinguishing and
choosing, between good and evil, according as we are directed
by grace or not. Peter Lombard believes with Augustin, that
if free-will have nothing to direct it, it can only lead man
to sin. So Augustin, in hissecond book against Julian, calls
it the slave-will, rather thanfree will." (De Servo Arbitrio, p.
477, verso.)
Page 127. " There is no longer God, nor Christ, nor Gospel."
-, If God has fore-knowledge; if Satan is the prince of this
world; if original sin has lost us; if the Jews, seeking righteousness, have fallen into unrighteousness; whist the Gentiles,
seeking unrighteousness, have found righteousness (freely
offered unto them); if Christ has redeemed us by his blood;
there can be no free-will for men or for angels. Either Christ
is superfluous; or we must admit that he has only redeemed
the vilest part of man.' (De Servo Arbitrio, p. 525, verso.)
Page 128. " The more Luther struggles."-Pushed hard by
contradictions, Luther is reduced to maintain the following
propositions: —-" Grace is gratuitously given to the most
unworthy and least deserving; it is not to be obtained by
study, work, by any efforts, great or little; it is not even
granted to the ardent zeal of the best and most virtuous of
men, whose sole pursuit is righteousness." (De Servo Arbitrio,
p. 520.)
Page 128. " And to his latest day, the name of him." —
"What you tell me of Erasmus's foaming against me, I can
see in his letters.... He is a most trifling man, who laughs
at all religions like his Lucian, and only writes seriously when
he wishes to retort and annoy." (May 28th, 1529.)
" Erasmus shows a spirit worthy of himself by thus persecuting the name of Lutheran, which constitutes his safety.
Why is he not off to his Hollanders, his Frenchnmen, his
Italians, his Englishmen, &c.?... He seeks by these flatterers to secure himself an asylum;- but he will find none,
and, betwixt two stools, will' come to the ground.  Had the
Lutherans hated him  as his own countrymen do, he would
live at Bale at the risk of his life. But let Christ judge this
atheist, this Epicurus." (March 7th, 1529.)




ADDITIONS AND ILLUSTRATIONS.           277
Page 129. "If fight with dirt, 4-c."-The original epigram
is as follows:" Hoc scio pro certo, quod, si cum stercore certo,
Vinco vel vincor, semper ego maculor."
Page 131. "I have chosen to practise what I preached."Luther, in preaching the marriage of priests, thought
only of putting an end to the shameful lie they daily gave to
their monastic vows. It never occurred to him at this time
that a married priest would be led to prefer his family according to the flesh, to that entrusted to him by God and the
Church. Yet he himself could not always withdraw himself
from the selfish feelings of a father; and expressions sometimes escaped him, lamentably at variance with charity and
devotion, as they are understood and frequently practised by
Catholic priests.
"' It is quite sufficient," he says, in one of his charges to a
pastor," if the people communicate three or four times in the
year, and that publicly. To administer the communion in private would become too heavy a burthen on ministers, especially in seasons of pestilence. Besides, the Church ought not
to be rendered in this manner, as regards her sacraments, the
slave of individuals, above all, of those who despise her, yet
would, nevertheless, have the Church in all cases ever ready
to administer to them, although theydo nothing for theChurch."
(November 26th, 1539.)
He himself, however, acted upon very different maxims;
displaying on serious emergencies all the heroism of charity.
"I have turned my house into a hospital, as all others were
frightened. I have received the pastor into my house (his wife
has just fallen a victim), and all his family." (November 4th,
1527.)
Doctor Luther, speaking of the death of Dr. S6bald and his
wife, whom he had visited in their sickness and touched, said,
"They died of sorrow and distress more than of the plague."
He took their children into his house, and being told that he
was tempting God's providence; "Ah!" said he,'" mine has
been a good schooling, which has taught me to tempt God in
this way."
The plague being in two houses, they wanted to sequester a
deacop who had entered them; Luther would not allow it,
24




278               a`~THE LIFE OF LUTIEIR.
both from trust in God, and unwillingness to create alarm.
(December, 1538.  Tischreden, p. 356.)
Page 132. "' Pre-occupied with household cares."-"'_  We
have excellent wine from the prince's cellar, and we should
become perfect evangelists, if the Gospel fattened us equally."
(March 8th, 1523.)
Luther usually concludes his letters, at this period, with
such words as these: ]lea costa, Dominus nmeus, imperatrix mea
Ket7ha, te salutat.  My dear rib, my master, my Empress Ketha salutes thee.
"' My lord Ketha was at her new kingdom at Zielsdorf (a
small property belonging to Luther) when thy letters arrived."
He writes to Spalatin: "My Eve wishes for thy prayers to
God to preserve to her her two infants, and to help her happily
to conceive and become the mother of a third."  (May 15th,
1528.)
Luther had three sons, John, Martin, Paul; and three
daughters, Elizabeth, Madeleine, and Margaret; the two first
daughters died young, one at the age of eight months, the other
at thirteen years of age; on the tomb of the first is written,
flic dormit Elisabetha, Jiliola Lutheri. The male line of Luther became extinct in 1759.  (Ukert, i., p. 92.)
There is, in the church of Kieritzch (a Saxon village), a
likeness of Luther's wife, in plaster, bearing the following inscription: Catarina Luther, gebohren von Bohrau, 1540. This
likeness had belonged to Luther.  (Ukert, i., 364.)
Page 130. " Marks the end of this period of atony."  IHe
was exceedingly wrath with too vehement preachers. If
N * * * cannot be more moderate, he writes to Hausmann, I
shall get the prince to eject him.
"I have already begged,you,"' he writes to this same
preacher, "to preach more peaceably the word of God, abstaining from all personalities, and from whatever gives annoyance to the people without adequate results.... At the same
time, you are too lukewarm about the sacrament, and are too
long without communicating. (February 10th, 1528.)
s "We have a preacher from Kcenigsbeig, who wants to introduce I know not how many regulations, touching bells, wax
tapers, and other things of the like sort.... It is not needful
iW preach so often.  I hear that they give three sermons every




ADDITIONS AND ILLUST/RATIONS.          279
Sunday, at Kmenigsberg.  Where is the use of that? two are
quite enough; and for the whole week, two or three.  Daily
preaching takes one into the pulpit without sufficient meditation, and we preach whatever comes uppermost, whether to
the purpose or beside it.  For God's sake, moderate the temper and the zeal of our preachers. This Kmonigsberg preacher
is too vehement, and tragedises, and glooms and discourses
about trifles."  (July 16th, 1528.)
" Did I want to grow rich, I would give up preaching, and
turn mountebank.  I should find more ready to pay for seeing
me, than I have hearers,gratis now."  (Tischred., p. 186.)
Page 131. "' So let us honor marricage."  As early as the
25th of May, 1524, he wrote to Capiton and Bucer: " I rejoice in the marriages you are contracting between the priests,
moilks, and nuns; I love this array of husbands against the
bishops of Satan, and approve the choice you have made for
the different parishes; in fact, there is nothing that you tell me
but gives me the liveliest satisfaction: go on and prosper...
I will say yet more, we have of late years made concessions
enough to the weak. Besides, since they harden themselves
daily, we must speak and act with all freedom..... I am
thinking myself of giving up the cowl, which I have worn so
long for the support of the weak, and in mockery of the pope."
(May 25th, 1524.)
Page 131. " I have not liked to refuse giving my father the
hope of posterity." —" The affair of the peasants has emboldened
the papists, and much injured the cause of the gospel; and so
we Christians must now lift up the head higher. It is to this
end, and that it may not be said we preach the gospel without
practising it, that I am going to marry a nun; my enemies
were triumphing; they cried, Io! Io! I have wished to prove
to them that I am not disposed to beat a retreat, though something old and infirni. And perhaps I may do yet something
else, at least I hope so, to damp their joy and to strengthen my
own words." (August 16th, 1525.)
Hardly was Luther married before his enemies spread the
report that his wife was- about to be confined. Erasmus
caught at the report with great eagerness, and hastened to
spread it among all his correspondents, but he was compelled,
at a subsequent period, to eat his words. (Ukert, i. 189-192.)
Eck and others attacked him with numerous satires on the




280                THE LIFE OF LUTHER.
occasion of his marriage, to which he replied in various pieces
which were collected under the title of the Fable of the Lion
and the Ass.
Page 133. " We are daily plunging deeper into debt."In 1527, he was obliged to pledge three of his goblets for fifty
florins, and at last sold one for twelve florins. His ordinary
income never exceeded two hundred Misnia florins a year....
The publishers made him an offer of four hundred florins
yearly, but he could not resolve on-accepting it. In spite of
his straitened means, his liberality was profuse; he gave to the
poor the presents made to his children at their baptism. A
poor scholar once asking him for a little money, he begged his
wife to give him some; but she, replying that there was none
in the house, Luther then took up a silver vase, and putting it
into his hands, desired him to go and sell it to some goldsrhith
for his own use.  (Ukert, ii., p. 7.)
"Doctor Pomer brought Luther one day a hundred florins,
of which some nobleman had just made him a present, but he
would not accept them; he instantly gave half of it to Philip,
and wished Dr. Pomer to take back the rest, but he would
not. (Tischr., p. 59.) " I have never asked a single farthing
of my gracious lord."  (Tischr., p. 53-60.)
~ Page 134. " Asking them nothing for all my labor."-" A
lawful gain has God's blessing, as when one gains one farthing
out of twenty, but a dishonest profit will be accursed. Thus
it shall be with the printer of * * * who gains one farthing out
of every two... on the books he has had to print for me.
The printer, John Grunenberger, said to me conscientiously,'Sir doctor, this brings me in too much; I cannot supply
copies enough.' This was a man fearing God, and he has
been blessed." (Tischr., p. 62, verso.)
"You know, my dear Amsdorf, that I alone cannot supply
all the presses, and yet they all come to me for this food;
there are here nearly six hundred printers." (April 11th,
1525.)
Page 140. " Wherefore should I be provoked with the papists?" It seems, however, that they attempted to make away
with him by poison.  (See letters written by him in Jan. and
Feb., 1525; Cochlaeus, p. 25; MIischreden, p. 416, and p.
274, verso.)
Page 140. " A clandestine but most dangerous persecution."




ADDITIONS AND ILLUSTRATIONS.            281
To the Christians of Holland, of Brabant, and of Flanders (on
the occasion of the torture of two Austin friars, who were burnt
to death at Brussels).
" Oh! how shocking a death have these two poor men suffered. But what glory are they now enjoying in God's presence! It is a small thing to be despised and killed by this
world, when we know that, as the Psalmist says (cxvi. 15.),' Precious.in the sight of the Lord, is the death of his saints.'
And what is the world compared to God?... What joy, what
delight must the angels have felt when they welcomed these
two souls! God be praised and blessed to all eternity, who
has permitted us, even us, to hear and to see true saints and
real martyrs.  We, who have aforetime honored so many
fallse saints!"  (July, 1523.)
"The noble lady Argula von Stanfen passes her life in
continual suffering and peril.  She is filled with the spirit, the
word, and the knowledge of Christ. She has attacked the
academy of Ingolstadt with her writings, because of their foreing a young man, named Arsacius, into a shameful revocation
of his faith.  Her husband, who is himself a tyrant, and who
has just lost a post through her, is at a loss what to do....
As for her, though surrounded by so many dangers, she
maintains a firm faith, although, -when writing to me, she confesses her courage is sometimes shaken. She is a precious
instrument in the hands of Christ. I mention her to you, that
you may see how God can confound by this weak vessel the
mighty of this world, and those who glorify themselves in their
wisdom."  (A. D. 1524.)
Luther's translation of the Bible inspired a general itch of
disputation. Even women challenged theologians, and averred
that all the doctors were in darkness. Some of them were
for mounting the pulpits, and teaching in the churches. Had
not Luther declared that by baptism we are all teachers,
preachers, bishops, popes, &c.? (Cochleus, p. 51.)
Page 140. " And suffered to dze of hunger." —One day, when
some observations were made at Luther's table, on the little
generosity shown to preachers, he said, " The world is incapable of giving anything with hearty will; it requires to be dealt
with by clamor and importunity; and such impudence is brother Matthew's, who, by dint of begging, got the elector to
promise that he would buy him a fur robe; but, as the prince's
24*




2-82               THE LIFE OF LUTHER.
treasurer took no notice of it, brother Matthew called out irn
the middle of his sermon, as he was preaching before the
elector,' Where is my fur robe?' The order was repeated to
the treasurer, but he again forgot it; so the preacher again
referred to the gown in the elector's presence, saying this time,'Alas! I have not yet seen my fur robe: where is it?' And
upon this he finally obtained the promised boon." (Tischreden,
p. 189, verso.)
Nevertheless. Luther constantly complains- of the miserable
state of the ministers generally.
" Their salaries," he says, " are often grudged them; and
those who formerly would squander millions of florins on a set
of rogues and impostors, are unwilling in these days to spare
one hundred to a preacher."  (March 1st, 1531.)
"There is now established here (at Wittemberg) a consistorial court for questions relating to marriage, and to oblige
the peasants to better discipline in regard to the payments of
their pastors; a regulation which, perhaps, would be of equal
benefit if observed towards some of the nobility and the magistracy. (January 12th, 1541.)
Page 140. " There is nothing certain with regard to the apparitions."-" Joachirn writes me word, that a child has been
born at Bamberg, with a lion's head! but that it died almost
instantly; and that there had also appeared the sign of the
cross over- the city; but the priests have taken care that these
things should not be noised abroad." (January 22d, 1525.)
"' Princes die in great numbers this year, which perhaps may
account for this number of signs."  (September 6th, 1525.)
Page 142. "' when the Turks encamped."-Luther's first idea
seemed to have been that the Turks were a succor sent him
lrom God.  "They are," says he, " the instruments of divine
vengeance."  A. D. 1526.  (EPrliari adversus Turcos est repugnare Deo visitanti iniquitates nostras per illos.)  He did'not wish the Protestants to arm themselves against them in defence of' Papists; for "( these (he said) are no better than the
Turks."
He says, in a preface which he prefixed to a book of doctor
Jonas's, that the Turks equal the Papists, or rather surpass
them, in those very things which the latter think so essential
to salvation; such as alms-giving, fasts, macerations, pilgrimages, the monastic life, ceremonials, and all other external




ADDITIONS AND ILLUSTRATIONS.           283
works; and that i'. is for this rbason that the Papists are reserved touching the worship of the Mahomedans. He takes
occasion from this to laud and elevate over-these Mahomedan
and Romanist practices, " that pure religion of the soul:and
spirit taught by the Holy Gospel."
Elsewhere he draws a parallel between the Turk and the
pope, concluding thus: " If we must needs oppose the Turk,
so must we in like manner oppose the pope."  Nevertheless,
when he found the Turks seriously menacing the independence and peace of Germany, he repeatedly recommended the
maintenance of a permanent army upon the frontiers of Turkey, and often repeated that all who bore the name of Christialis ought to be fervent in prayer to God for the success of the
emperor's arms against the infidels.
Luther exhorted the elector, in a letter of the 29th of May,
1i538, to take part in the war that was prepaIing against the
Turks; and begged of him to forget the intestine quarrels of
Germany, in order to turn all his forces against the common
enemy.
A former ambassador in Turkey told Luther, one day, that
the sultan had asked him, "Who is this Luther? and what
is his age?"  And that when he learnt he was forty-eight, he
said, "I wish he was not so old; tell him, that in me he has
a gracious lord."' May God preserve rne from all such gracious lords!" said Luther, crossing himself.  (Tischreden, p.
432, verso.)
Page 143. "the landgrave... believing himself to be menaced." —Luther, in a letter to chancellor Brtick, speaking of
the landgrave's preparations for war, says, "c A similar aggression on our part would be 4 great reproach to the Gospel.
It would not be a revolt of the peasants, but a revolt of princes,
which would bring the most fearful evils on Germany. It is
what Satan desires above all things."  (May, 1528.)
Page 143. " dizke George of Saxony."- " Pray with me, that
it may please the God of mercy to convert duke George to his
Gospel, or that, if' he be not worthy of it, he may be taken
out of the world."  (March 27th, 1526.)
Luther writes to the elector, on the subject of his quarrels
with duke George.  (December 31st, 1528 )... " I pray your
grace to abandon me entirely to the decision of the judges,
suppo.'ng that duke George should insist upon it; for it be.




284               THE L.'FE OF LUTIIER.
comes my duty to expose my own life, rather than that your
grace should incur the least detriment.  Jesus Christ will, I
feel sure, arm me with sufficient strength to resist Satan,
singly."
Page 144. " this Moab, who exalts his pride."-Duke George
was, after all, a good-tempered persecutor enough.'Having
expelled eighty-four Lutherans from Leipsic, he allowed them
permission to retain their houses, to leave there their wives
and children, and to visit them at the time of the yearly fair.
In another instance, Luther having advised the Protestants
of Leipsic to resist the orders of their duke, he (the duke) contented himself with praying the elector of Saxony to interdict
all communication between Luther and his subjects.  (Cochlaeus, p. 230.)
Page 145. " the party of the Reformation broke out." —Luther
still tried to restrain his favorers.  On the 22d of May, 1529,
he wrote to the elector to dissuade him from entering into any
league against the emperor, and to exhort him to put himself
entirely in the hands of God.
Page 147. " the elector brought him as near as possible to Augs.
burg."-He left Torgau the-3d of April, and arrived at Augsburg the 2d of May. His suite was composed of one hundred
and sixty horsemen.  The theologians who accompanied him
were Luther, Melancthon, Johes, Agricola, Spalatin, and Osiandor. Luther, excommunicated and proscribed the empire,
remained at Coburg.  (Ukert, t. i., p. 232.)
Page 149. " all the comfort he got was rough rebuke." —Sometimes, however, he sympathized with him in his trials:-" You
have confessed Christ, made peace-offerings, obeyed Cmesar,
suffered injuries, endured blasphemies; you have, never rendered evil for evil; in fact, you have been a worthy laborer
in the Lord's vineyard, as becometh the godly. Rejoice, then,
and be comforted in the Saviour.  Man of long-suffering, look
up, and raise your drooping head, for your redemption draweth nigh. I will canonize you as a faithful member of Christ;
what more of glory would you seek?"  (September 15th,
1530.)
Page 150. " The Protestant profession of faith." —" At
the diet of Augsburg, duke  William  of Bavaria, who
was strongly opposed to the reformers, having said to Dr.
Eck,'Ca'not we refute these opia ions by tfie Holy Scrip.




ADDITIONS AND ILLUSTRATIONS.           285
tures 2''N to,' said he,' but by the Fathers.' The bishop
of Mentz then said,' Mark! how famously our theologians
defend us! The Lutherans show us their belief in Scripture,
and we ours out of Scripture.' The same bishop then added,' The Lutherans have one article which we cannot confute,
whatever may be the case with the rest,-the one on marriage.' "  (Tischred., p. 99.)
Page 152. " If the emperor chooses to publish an edict." —
Luther, conscious of his power, says,'. If I were killed by
the Papists, my death would protect those I leave behind; and
these wild beasts would perhaps be more cruelly punished for
it than even I could wish. For there is One who will say
some day, Where is thy brother Abel?  And He shall mark
them on the forehead, and they shall be wanderers on the face
of the earth.... Our race is now under the protection of our
Lord God, who has written,'I will show mercy unto thousands
in them that love me and keep my commandments.' And I
believe in these words!" (June 30th, 1530.)
" If I were to be killed in any'disturbance of the Papists, I
should bear off with me such numbers of bishops, priests, and
monks, that all would say,' Dr. Martin Luther is followed to
the tomb by a grand procession indeed. He must have been
a great doctor, learned and good, beyond all bishops, priests,
and monks; therefore they must all be at his interment, and,
like him, on their backs.'. So we should take our last journey
together." (A. D. 1531.) Cochleus, p. 211. Extract from
the book of Luther, entitled, "Advice to the Germans."
The Catholics, he was told, reproached him with many false
interpretations in his translation of the Scriptures; he replied,
"They have much too long ears! and their hi-hau! hi-hau!
is too weak to be able to judge of a translation from Latin into
German..... Tell them that it is Dr. Martin Luther's pleasure that an ass and a Papist should be one and the same
thing."
"Sic volo, sic jubeo, sit pro ratione voluntas."
-(Passage cited by Cochlmus, 201, verso.)
Page 152. " Let them restore to us Leonard Keiser.?' —"    Not
only the title of king, but also that of emperor is due to hiim,
since he has conquered him who has no equal upon earth. Ile




266.)              THE LIFE OF LUTHERM.
is not a priest only,-but a sovereign pontiff, and a true pope,
who has just offered up his own body as a sacrifice unto God.
With good reason was he called Leonhard, —that is to say,' the strength of a lion.' He was a lion for force and intrepidity."  (October 22d, 1527.)
" If we were to believe Cochlueus, Luther was a persecutor
in his turn. In 1532, a Lutheran having recanted, Luther
had him taken up and carried to Wittemberg, where he was
imprisoned, and a process commenced against him.  The
charge against him being insufficient, he was released, but
was ever after persecuted in an underhand way by the Lutherans." (Cochleus, p. 218.)
Page 153. " They entered a protest... preparedfor war.".Nevertheless, the issue of the struggle was so much feared on
all hands, that, contrary to all expectation, peace was preserved.  (June, 1531.)
Tile fear of a fresh rising of the.peasants greatly contributed to keep the princes in their pacific intentions. (July
19th, 1530.)
Page 153. "Luther was accused of having instigated the
Protestants."-So far from it, he had ever since 1529 dissuaded the elector from entering into any league whatever
against the emperor..... " We cannot approve of any such
alliance. Should any evil result fiom it, say open war, all
would fall upon our conscience; and we would prefer death
a hundred times to the reproach of having shed blood for the
Gospel's sake." (November 18th, 1529.)
Page 153.'" I have not advised resistance to the emperor."In the Book of the Table Talk (p. 397, verso,) Luther speaks
more explicitly.  " There will be no fighting for religion's
sake. The emperor has taken the bishoprics of Utrecht and
of Liege, and has offIered to allow the duke of Brunswick to
seize that of Hildesheim.  He hungers and thirsts for ecclesiastical property; he absolutely devours it. Our princes will
not suffer this; they will want to eat with him; on this they
will come to buffets." (A. D. 1530.)
" I have often been asked by my gracious master, what I
should do were a highwayman or murderer to attack me?  I
should resist, out of loyalty to the prince whose subject and
servant I am.  I might slay the thief, even with the sword,
and still afterwards receive the sacramlent.  But if it were




ADDITIONS AND ILLUSTRATIONS.             237
for the word of God, and as a preacher, that I was attacked,
I ought to suffer, and leave vengeance to God. I do not take
a sword with me into the pulpit, only on the road.  The Anao
baptists are knaves in despair; they carry no arms, and boast
of their patience." (1539.) Luther answers, on the question
of right of resistance, "LThat according to public law, the
la-,r of nature and reason, resistance to unjust authority is
p -::missible: there is no difficulty but upon the ground of reliion.
h The question would not have been difficult to resolve in
the time of the apostles, for then all the authorities were pagvrans, not Christians.  But now that all the princes are Christians, or pretend to be such, it is difficult to decide; for a
prince and a Christian are near of kin.  Whether a Christian
may resist the powers that be, is a question pregnant with
matter.... In line, it is from the pope I wrest the sword, not
firomll the emperor."
He thus sums up himself the arguments he might have addressed to the Germans, if he had exhorted them to resist.
ance.
"s 1. The emperor has neither the right nor the power to
give such orders; certain it is, if he does so order, we ought
not to obey him.
" 2. It is not I who excite disturbance; I prevent it- I am
opposed to it. Let them consider whether they are not the
beginners, who command that which is contrary to God.'' 3. Do not make a jest of the matter: if you will make
the fool drunk (narren Luprica) take care that he does not
spit in your face; besides he is thirsty enough, and only desires to drink his fill.
"4. Well, then, you will fight? bend your heads then for
a blessing: success attend you! may God give you the vietory! I, doctor Martin Luther, your apostle, I have spoken,
I have warned you as was my duty."..
c" To kill tyrants is a thing not permitted to any man who
is not in some public capacity; for the fifth commandment
says:' Thou shalt not kill.' But if I surprise a man with my
wife or my daughter, although he be not a tyrant, I am justified in killing him.  So, if he were to take by force such a
man's wife, another man's daughter, or another's goods and
estates, his citizens and subjects, sick of his violence and




288              ATHE LIFE OF LUTHER.
tyranny, might assemble and slay him as they would any
other murderer or highway robber." (Tischreden, p. 397,
verso, sqq.)
"The good and truly noble lord, Gaspard von Kokritz, has
desired me, my dear John, to write to thee my opinion, in the
event of Csesar's making war on our princes on account of
the Gospel, whether it be lawful for us to resist and defend
ourselves. I had already written my opinion on this subject
in the lifetime of duke John. It is now a little late to ask
my advice, since the princes have decided that they may and
will both resist Ad defend themselves, and that they will not
abide by what I shall say... Do not strengthen the arms
of the ungodly against our princes; leave all to the wrath and
judgment of God; which they have, up to this day, sought
with fury, with laughter and riotous joy.  Nevertheless moderate our side, by the example of the Maccabees who would
not follow those that fought against Antiochus, but, in their
simplicity of heart, chose death rather."  (8th February,
1539.)
In his book De Seculari tPotestate, dedicated to the duke of
Saxony, he says: "In Misnia, in Bavaria, and other places,
the tyrants have issued an edict, commanding all to deliver up the New Testament to the magistrates. If their
subjects obey this edict, it is not a book which at the peril of
their souls they deliver up; it is Christ himself whom they
give into the hands of Herod.  However, if they are taken
away by violence, it must be endured. Princes are of this
world, and this world is the enemy of God."
" We must not obey Cwesar if he makes war against our
party.  The Turk does not attack his Alcoran, neither must
the emperor attack his Gospel." (Cochlaeus, p. 210.)
Page 153. "I ly opinion, as a theologian, is..."-The elector had asked Luther if he might resist the emperor sword in
hand.  Luther replied in the negative, only adding: "If;
however, the emperor, not content with being the master of the
states of princes, should go so far as to require of them to persecute, put to death, or banish their subjects on account of the
Gospel, the princes, knowing that this would be acting in opposition to the will of God, ought to refuse obedience; otherwise, they would be doing violence to their faith, and rendering Ilhenms3elves the accomplices of crime.  it is sufficient for




ADDITIONS AND ILLUSTRATIONS.          2$9
them to suffer the emperor to take the matter into his own
hands,-he will have to answer for it, —and to refrain from
supporting their subjects against him." (March 6th, 1530.)
Page 154. "I care not about being accused of violence."The elector had reprimanded Luther on account of two of his
writings (Warning to his beloved Germans, and, Glosses on the
pretended Imperial Edict), which he thought too violent. Luther replied to nim (April 16th, 1531), 1" It was impossible for
me to keep silence any longer in this affair, which concerns
me more than any one else. If I were silent under such a
public condemnation of my doctrine, would it not be equivalent
to abandoning, to denying it? Rather than this, I would brave
the anger of all the devils, and of the whole world, not to
mention that of the imperial councillors."
Page 156. "Anabaptism was in the ascendant." —The Anabaptists had been for a long time spreading in Germany.
"' We have here a new kind of prophets, come from Antwerp,
who pretend that the Holy Ghost is nothing more than the
mind and natural reason."  (March 27th; 1525.)
"There is nothing new, save that they say the Anabaptists
are increasing and spreading in every direction." (December 28th, 1527.)
He writes to Link (May 12th, 1528): "Thou hast, I think,
seen my Antischwermerum and my dissertation on the bigamy
of the bishops. The courage of these Anabaptists, when they
die, is like that of the Donatists, of whom Saint Augustin
speaks, or the fury of the Jews in wasted Jerusalem. Holy
martyrs, such as our Leonard Keiser, die in fear and humility,
praying for their executioners. The obstinacy of these people, on the contrary, when they are borne to execution, seems
to increase with the indignation of their enemies,."
Page 166. c" were executed in the same horrible manner."Extract from an old book of hymns used by the Anabaptists.
"The words of Algerius are miracles.' Here,' he says,'others groan and weep, but I am full of joy. In my prison
the army of heaven appears to me; thousands of martyrs are
with me daily. In all the joy, all the delight, all the ecstasy
of grace, I am shown my Lord upon his throne.'
"But thy country, thy friends, thy relatives, thy profession,
canst thou voluntarily abandon them?  He answered those
sent to him:' No man -an banish me from my country; my
i25




290                THE LIFE _F LUTHER,
country lies at the foot of the celestial throne; there, my enemies shall be my friends, and shall join in the same song.'
"' Nor doctors, nor artists, nor workmen can succeed here;
he that has not strength from on high, has no strength.' The
angry judges threatened him with the flames.'In the might
of thile flames,' said Algerius,' you shall acknowledge mine.'"
(Wanderhorn, t. i.)
Page 163. ADDITIONrS TO CHAPTER II. BOOK III.
The following extracts fiom Ruchart (History of the Preformation in Switzerland) will serve to show the singular enthusiasm of the Anabaptists: —" In the year 1529, nine Anabaptists were apprehended and thrown into prison at Bale. They
were brought before the senate, which summoned the ministers to confer with them. CEcolampadius first briefly explained to them the Apostles' Creed and St. Athanasius's
Creed, and showed them that the belief therein expounded was
the true and indisputable Christian faith (doctrine) which Jesus Christ and his apostles had preached.  Then thie burgo:
master, Adelbert Meyer, told the Anabaptists that they had just
heard a sound exposition of theChristian faith, and that, since
they complained of the ministers, they ought to speak out
frankly and freely, and boldly explain in what they fclt aggrieved! But no one answered a word, and they stood looking at each other.  Then the clerk of the chamber said to
one of them, who was by trade a turner,' How comes it that
you do not speak now, after having prated so much elsewhere,
in the streets, in the shops, and in prison?' As they still remained silent, Mark Fledelin, the head tribesman, addressed
their leader, asking,'What answer, my brother, dost thou
make to this proposition?' The Anabaptist replied,' I do not
recognize you as my brother.''Why 2' said this nobleman
to him.'Because you are not a Christian.  Repent first, reform, and quit the magistracy.'' In what, then, do you think
I sin so heavily?' said Hedelin.'You know well enough,'
replied the Anabaptist.
"The burgomaster then took up the word, exhorted h:m to
reply in a modest and becoming manner, and earnestly pressed
him to speak to the question prcposed.  On this he replied,'That no Christian could belong to a worldly mao-istracyi because he who fights with the sword will perish with the sword;
that the baptism of children proco eca-eth fromii the devil, and is




ADDITIONS AND ILLUSTRATIONS.          291
an- invention, of the pope's; adults ought to be baptized, and
not infants, according to Jesus Christ's commands.'
" (Ecolampadius undertook to refute him with all possible
gentleness, and to show him that the passages which he had
quoted bore a very different interpretation, as all the ancient
doctors testified.' My dear friends,' he said,'you do not understand Holy Scripture, and you handle it in a rude and
insufficient manner.' And as he was proceeding to show them
the sense of these passages, one of them, a miller by trade,
interrupted him, accusing him o.f being a tempter, and an
empty talker, saying that his arguments had nothing to do
with the subject; that they had in their hands God's pure
and very word, that they would not forsake it th1eir life long,
and that the Holy Ghost spoke. at the present day through it.
At the same time, he apologized- for his want of eloquence,
saying, that he had not studied, that he had not belonged to
any university, and that from his youth he hated human wisdom, which is full of deceit; and that he was well aware of
the tricks of the scribes who were for' ever seeking to throw
dust in the eyes of the simple.  Whereupon he began crying
and weeping, saying, that after he had heard the word of God,
he had forsaken his irregular course of life; and that now
that, through baptism, he had received pardon for his sins, he
was persecuted of all, whereas, whilst he was sunk in vice of
every kind, no one had rebuked or imprisoned him, as was
n-xw the case. He had been confined in the gaol, like a murderer; but what was his crime? &c.  The conferencehaving
lasted to the hour of dinner, the senate broke up.
" The senate meeting again after dinner, the ministers began to question the Anabaptists on the subject of the magistracy; and when one of them had given very fair and satis.
factory answers, the rest evidenced their discontent, declaring
that he was a waverer, and interrupted him.'Leave us to
speak,' said they to, him;'we who understand Scripture better than thou, who art still a novice, and incapable of defend.
ing our doctrine against foxes.' Then the turner, beginning
an argument, maintained that St. Paul (Rom. xiii.), when
speaking of the superior powers, does not refer to the magis.
tracy, but to the higher ecclesiastical authorities.  This (Eco.
lampadius denied, and asked in what part of the Bible he
found it. The other said,' Turn over the leaves of your Old




292                THE LIFE OF LUTHER.
and New Testament, and you will find that you are entitled
to a salary.  You are better off than I, who have to support
myself with the labor of my hands, so as to be a burthen to
no one.' This sally made the bystanders laugh.  CEcolampadius remarked to them,' Gentlemen, this is not a time for
laughing; if I receive from the Church my means of support
and existence, I can prove the reasonableness of this from
Scripture. Language of the sort is seditious. Pray rather
for the glory of the Lord that God may soften their hardened
hearts, and illuminate their hearts with his grace.'
"After several other arguments, as the time of breaking up the
sitting approached, one of them, who had said nothing the whole
day, began howling and weeping' The last day is at hand,'
he shouted forth;' reform; the axe is already laid to the tree;
do not, then, calumniate our doctrine on baptism. I pray you,
for the love of Jesus Christb persecute not honest folk. Of a
verity, the just Judge will soon come, and will cause all the
ungodly to perish.'
" The burgomaster interrupted him, to. tell him there was
no need of all this outcry, but that he should confine himself
to reasoning on the points in question.  Nevertheless, he at.
tempted to, persevere in the same strain, but was prevented.
At last, the burgonaster undertook to justify the conduct of
the senate towards the Anabaptists, and stated that they had
been arrested, not on account of the Gospel, or on account of
their good conduct, but on account of their irregularities, their
perjuries, and their sedition; that one of them had committed
murder, another had preached that tithes were unlawful, a
third had excited disturbances, &c.; that it was for these
crimes they had been arrested, until it had been settled what
course should be pursued with them, &c.
" Hereupon, one of them began crying out, "Brothers, resist not the ungodly; though the enemy should be at your
gate, shut it not.  Let them approach; they cannot harm  us
without the will of our Father, since the hairs of our head are
numbered.  More than this, 1 say, you must not even resist a
robber in a wood.  Think you not that God watches over
you?' They forced him to desist from this outcry."  (Ruehart, Reforme Suisse, p. 495.)
IAnotlher disputatiomn.-I" Tile Zwinglian ministers spoke to
6em amicably and gently, proving to them that if they taught




ADDITIONS AND ILLUSTRATION 3.         293
the truth, they were in the wrong to set arate from the Church,
and to preach in the woods and other solitary places. Then
he briefly expounded to them the doctrine of the Church.
One of the Anabaptists interrupted him with,'We have received the Holy Ghost by baptism; we have no need of instruction!' One of the lords deputies then said,'We are
commissioned to tell you that the magistrates are pleased to
allow you to depart without further punishment, provided you
quit the country, and promise never to return, except you are
minded to alter your way of life!' One of the Anabaptists
exclaimed,' What orders are these? The magistrates are
not masters of the land, to order us to quit it, or go elsewhere.
God has said, Dwell in the land. I choose to obey this commandment,-and to remain in the country where I was born,
where I was brought up, and no one has a right to hinder me!'
He was now, however, taught the contrary." (Idem, t. iii.,
p. 102.)
c At Bale, an Anabaptist named Conradin Gassen used to
utter strange blasphemies; for instance,' That Jesus Christ
was not our Redeemer, that he was not God, and that he was
not born of a Virgin'!' He made no account of prayer, and
when it was pointed out to him that Jesus Christ had prayed
on the Mount of Olives, he answered with brutal insolence,' Who heard him?' Being found to be incorrigible, he was
condemned to be beheaded. This impious fanatic reminds
me of another of our own day, who persuaded certain of our
neighbors, some years ago, that it behoved to use neither
bread nor wine. And when -it was objected to him one day
at Geneva, that Christ's first miracle was changing water into
wine, he answered,". That Jesus Christ was still young at that
time; and that it was a venial fault, which ought to be forgiven him.'"' (Idem, t. iii., p. 104.)
The Reformation, born in Saxony, soon gained the banks
of the Rhine, and proceeded up that stream  to mingle, in
Switzerland, with the rationalism  of the Vaudois; it even
dared to cross into Catholic Italy. Melancthon, who kept up
a correspondence with Bembo and Sadolet, both secretaries to
the apostolic chamber, was at first better known than Luther
to the Italian literati; and the glory of the first attacks on
Rome was attributed to him. But Luther's reputation spreads
ing with the importance of his reformation, the Italians soon
2.5*




2.94              TIHE LIFE OF LUTHER.
learned to consider him the head of the Protestant party; and
it is as such that Altieri addressed him, in 1542, in the name
of the Protestant churches of the north-east of Italy (the
churches of Venice, Vicenza, and Trevisa)... " Engage
the most serene princes of Germany to intercede for us with
the Venetian Senate to relax the violent measures instituted
against the Lord's flock, at the suggestion of the papal ministers... You know the addition made here to your churches,
and how wide is the gate open to the Gospel.. Aid then the
common cause." (Seckendorf, c. iii., p. 401.)
Charles the Fifth himself contributed to spread the name
and doctrines, of Luther in the Italian peninsula, by constantly
pouring into it from  Germany new  bands of landsknects,
among whom were many Protestants. It is well known that
George Von Frundsberg, the leader of the Constable de Bourbon's German troops, swore that he would strangle the pope
with the gold chain that hung round his neck....
Luther himself was solemnly proclaimed: "A number of
German soldiers assembled one day in the streets of Rome,
mounted on horses-and mules.  One of them, named Grundwald, of remarkable stature, dressed himself up like the pope,
placed a triple crown on his head, and mounted on a mule
richly caparisoned.  Others tricked themselves out as cardinals, with mitres on their heads, and in either scarlet or white
robes, according to the personages they represented.  They
then set out in procession, with drums and fifes, followed by
an immense crowd, and with all the pomp customary in pontifical processions. Whenever they passed a cardinal's house,
Grundwald gave his benediction to the people. He at last
alighted from his mule; and the soldiers, setting him in a
chair, bore him on their shoulders. On reaching the castle
of St. Angelo he takes a large cup, and drinks to Clement's
health, and his comrades follow his example. He then tenders the oath to his cardinals, adding that he binds them to do
homage to the emperor, as their lawful and only sovereign,
and makes them promise that they will no more trouble the
peace of the empire by their intrigues, but that, following the
commands of Scripture, and the example of Jesus Christ and
the apostles, they will be submissive to the civil power. After
an harangue, in which he recapitulated the wars, parricides,
and sacrileges of the popes, the mock pontiff volunteers a




ADDITIONS AND ILLUSTRATIONS.          295
solemn promise to transfer, in form of a will, his powers and
authority to Martin Luther, who alone, he said, could abolish
all abuses of the kind, and repair the bark of St. Peter, so
that it should no longer be the sport of wind and waves.
Then raising his voice, he exclaimed:'Let all who think
with me lift up their -hands.' The whole of the soldiery at
once lifted up their hands, with shouts of' Long live Pope
Luther!' All this took place before the eyes of Clement
VII."  (Macree, Ref. in Italy, pp. 66, 67.)
Zwingle's works, being written in Latin, had a wider circulation in Italy than those of the reformers of the north of
Germany, who did not always use the universal and learned
language.  No doubt this is one of the reasons for the peculiar bias taken by the reformation in Italy, particularly in the
academy of Vicenza-where Socinianism had its birth.  On
February 14th, 1519, the chief magistrate of that city writes
to him: —" Blaise Salmonius, bookseller of Leipsic, has sent
me some of your treatises.... I have had them printed, and
have sent six hundred copies to France and Spain...  My
friends assure me that even in the Sorbonne there are those
who read and approve of them.  The learned of this country
have long desired to see theology treated in an independent
spirit. Calvi, bookseller of Pavia, has undertaken to distribute great part of the edition through Italy.  He also promises to collect and send all the epigrams composed in your
honor by the learned of this country. Such is the favor your
courage and zeal have won for you and for the cause of
Christ."
On September 19th, 1520, Burchard Schenk writes from
Venice to Spalatin:-'" Luther has long been known to us by
reputation; we say here, he must beware of the pope! Two
months since, ten of his books were brought here and at once
sold.    May God keep him in the path of truth and charity!"
(Seckendorf, p. 115.)
Some of Luther's works found their way to Rome, and
even into the Vatican, under the safeguard of some pious
personage, whose name was substituted on the title-page for
that of the heretical author.  In this manner, many cardinals, to their great mortification, were entrapped into loud encomiums on the commentary Upon the Epistle to the Roinazns




296               THE LIFE OF LUTHER.
and the Treatise on Justification of a certain cardinal Fregoso;
who was no other than Luther.
Page 168. " The momentary union of the Catholics and Protestants against the Anabaptists."-To rebut the reproaches of
the Catholics, who attributed the revolt of the Anabaptists to
the Protestant preachers, the reformers of all sects made an
effort at amalgamation.  A conference took place at Wittemberg (A.D. 1536), to which Bucer, Capito, and others repaired in the month of May, to confer with the Saxon theologians.  The conference lasted from the 22d to the 25th;
on which day the Formula of Concord, which had been drawn
up by Melancthon, was agreed to and signed. Both Luther
and Bucer preached, and proclaimed the union which had
just been concluded between the parties. (Ukert, i., p. 307.)
Page 171. " Given at Wittemberg."-We find in the Tabletalk (p. 320), "The secret marriage of princes and of great
lords is a true marriage before God; it is not without analogy
to the concubineship of the patriarchs." (This may serve to
explain the exception in favor of the landgrave.)
Page 173. " Our wine is poisoned."-In 1514, a citizen of
Wittemberg, named Cle'mann Schober, followed Luther, ar.
quebuss in hand, with the evident intention of killing him;
he was arrested and punished. (Ukert, i., p. 323.)
Page 175. "Let us.   seat ourselves at his table."-Here
he was always surrounded by his children and his friends
Melancthon, Jonas, Aurifaber, &c., who had supported him
under his laboris.  A place at this table was an enviable
privilege. "I would willingly," he writes to Gaspard Muiller, "have received Kegel as one of my boarders, for many
reasons; but, young Porse von Jena being about to return
soon, my table will be full, and I cannot well dismiss my old
and faithful companions.  If, however, a place shall become
vacant, which may occur after Easter, I will comply with
your request with pleasure, unless my lord Catherine, which I
cannot think, should refuse us her consent.  (January 19th,
1536.)  He often calls his wife, Dominus Ketha. He begins
a letter thus, which he wrote on the 26th July, 1540: " To
the rich and noble lady of Zeilsdorf,* Madam, the doctoress
* Zeilsdorf, the name of.a village near which Luther had a small
property.




ADDITIONS AND ILLUSTRATIONS.          297
Catherine Luther, residing at Wittemberg, sometimes taking
her pleasure at Zeilsdorf, my well-beloved spouse.'...
Page 175. "father of afamily."-To Mark CordeL —" As
we have agreed upon, my dear Mark, I send you my son John,
that you may employ him in teaching children grammar and
music, and, at the same time, that you may watch over him,
and improve his manners.  If your care succeeds with this
one, you shall have, if I live, two others. I am  in travail
with theologians. I would also bring into the world grammarians and musicians." (August 26th, 1542.)
Doctor Jonas remarked, one day, that the curse of God on
disobedient children was accomplished in the family of Luther,
the young man of whom he spoke being always ill and a constant sufferer. Doctor Luther added, " It is the punishment
of his disobedience.  He almost killed me at one time, ever
since which my strength has utterly failed me. Thanks to
him, I now comprehend the passage where St. Paul speaks of
children who kill their parents, not by the sword, but by disobedience. They do not live long, and have no real happiness.... O my God! how wicked this world is, and in what
times we live! They are the times of which Jesus Christ
has spoken:' When the Son of man comes, thinkest thou He
will find faith and charity?' Happy are they who die before
such times." (Tischreden, p. 48.)
Page 175. " From women proceed children."-" Woman is
the most precious of all gifts; she is full of charms and virtues; she is the guardian of the faith.'Our first love is violent; it intoxicates us, and deprives
us of reason. The madness passed away, the good retain a
sober love, the ungodly retain none.
" My gracious Lord, if it be thy holy will that I live with.
out a wife, sustain me against temptations; if otherwise, grant
me a good and pious maiden, with whom I may pass my life
sweetly and calmly, whom I may love, and of whom I may
be loved in return." (Tischreden, p. 329-331.)
Page 177. "' Take another."-Lucas Cranach, the elder,
had made a portrait of Luther's wife. When the picture was
hung up, the doctor said, on seeing it, " I will have the por.
trait of a man painted. I will send both portraits to the council at Mantua, and ask the holy fathers whether they would
not prefer the marriage state to the celibacy of the priests."




298               THE LIFE OF LUTHER.
Page 178.' We find an image of marriage."-" A marriage which the authorities approve of, and which is not
against the word of God, is a good marriage, whatever may
be the degree of consanguinity."' (Tischreden, p. 321.)
He was loud in his blame of those lawyers who, 1 "against
their own consciences, against natural law, and the divine and
imperial, maintained as valid secret promises of marriage.
Every one ought to be left to settle the matter with his own
conscience: one cannot force love.
"Questions of dowry, nuptial presents, property, inheritance, &c., belong to the civil power; and I will refer all such
to it.... We are pastors of consciences, not of bodies and
goods." (Tischreden, p. 315.)
Consulted in a case of adultery, he says, 6" You shall summon them, and then separate them. Such cases belong exclusively to the civil power, for marriage is a temporal affair;
and the Church is interested no further than the conscience is
concerned." (Tischreden, p. 322.)
Page 179. " Ah7  how my heart sighed after mine own!"During the diet of Augsburg he wrote to his son John....
~" I know a lovely garden, fill of children with golden robes,
who wander about, playing under the trees, having plenty of
fine apples, pears, cherries, nuts, and plums. They sing, and
frisk, and are all merriment. They have pretty little horses.
with golden bridles and silver saddles. Passing before this
garden, I asked the owner who those children were.'He
answered,' Those who love to pray, to learn, and who are
good.' Then I said,' Dear friend, I, too, have a child, little
John Luther.  May not he come into this garden to eat these
beautiful apples and pears, to ride these pretty little horses,
and play with the other children?' The owner answered,'If he is very good, and says his prayers, and attends to his
lessons, he can come, and little Philip and little James with
him.  They will find here fifes, cymbals, and other fine instruments to play upon; and can dance, and shoot with little
crossbows.' As he spake thus, the owner showed me, in the
middle of the garden, a beautiful meadow for dancing, where
were hung fifes, timbrels, and little crossbrows. But as it was
morning, and the children had not had their dinner, I could
not wait to see the dancing.  I then said to the owner,' Dear
sir, I shall write directly to my dear little John, to tell him to




ADDITIONS AND ILLUSTRATIONS.          299
be good, to pray, and to learn, that he, too, may come into
this garden; but he has an aunt Madeleine, whom he dearly
loves, may he bring her with him?' The owner replied,'Yes; they may come together.' Be, then, very good, my
dear child, and tell Philipsand James to be so, too, and you
shall all come together to play in this fine garden.-I commend
you to the care of God. Give my love and a kiss for me to
aunt Madeleine.  Your loving father, MARTIN LUTHER."
(June 19th, 1530.)
Page 179. " It is touching to see how each thing that attracted
his notice."-"(' Philip and I are overwhelmed with business
and troubles. I, who am old and emeritus, would prefer now
to take an old man's pleasure in gardening, and in contemplating the wonders of God in trees, flowers, herbs, birds, &c.;
and these pleasures, and this life of ease, would be mine, had
I not deserved by my sins to be debarred them by these im.
portunate and often useless matters." (April 8th, 1538.)
"' Let us endure the difficulties which accompany our calling with equanimity, and hope for succor firom Christ. See
an emblem of our lot in these violets and daisies which you
trample under foot, as you walk on your grassplots.  We
comfort the people (?) when we fill the church; here we find
the robe of purple, the color of afflictions, but in the background the golden flower recalls the faith which never fades.
" God knows all trades better than any one else. As
tailor, he makes the deer a robe which lasts nine hundred
years without tearing.  As shoemaker, he gives him  shoes
which outlast himself. And is he not a skilful cook, who
cooks and ripens everything by the fire of the sun? If. our
Lord were to sell the goods which he gives, he would turn a
decent penny; but, because he gives them gratis, we set no
store by them." (Tischr., p. 27.)
Page 181.  " The decalogue is the doctrine of doctrines. ""I begin to understand that the decalogue is the logic of the
Gospel, and the Gospel the rhetoric of the decalogue. Christ
has all which is of Moses, but Moses has not all which is of
Christ."  (June 30th, 1530.)
Page 182.  a" There will be a new heaven and a new earth."
— " The gnashing of teeth, spoken of in Scripture, is the last
punishment which will fall off an evil conscience, the desolating certainty of being for ever cut off from God."  (Tischr.,




300               THE LIFE OF LUTHER.
p. 366.) Luther would thus seem to have entertained a more
spiritual idea of hell than of paradise.
Page 182.  " Men used to go on pilgrimages to the saints."
-" The saints have often sinned and gone astray.  What
madness to be ever setting up their words and acts as infallible rules!  Iet these insensate sophists, ignorant pontiffs,
impious priests, sacrilegious monks, and the pope with all his
train know... that we were not baptized in the name of
Augustin, of Bernard, of Gregory, of Peter, of Paul, nor in
the name of the beneficent theological faculty of the Sodom
(the Sorbonne) of Paris, nor in that of the Gomorrah of Louvain, but in the name of Jesus Christ, our master, alone."
(De Abroganda  Missa Privata, Op. Lat. Lutheri, Witt., ii., p.
245.)
" The true saints are all authorities, all servants of the Church,
all parents, all children who believe in Jesus Christ, who do no
sin, and who fulfil, each in his way of life, the duties God
requires of them." (Tischreden, 134, verso.)
" The legend of St. Christopher is a fine Christian poem.
The Greeks, who were a learned, wise, and ingenious people,
have wished to set forth by it what a Christian ought to.be
(Christophoros, he who bears Christ). So with the legend of
St. George. That of St. Catherine is contrary to all Roman
history, &c."
Page 182. " When we read attentively the prophets."-" I
sweat blood and water to give the prophets in the vulgar
tongue.  Good God! what labor! how difficult to persuade
these Jewish writers to speak German. They will not for.
sake their Hebrew for our barbarous tongue. It is as if
Philomel, losing her gracious melody, was obliged ever to sing
with the cuckoo one monotonous strain."  (June 14th, 1528.)
He says, elsewhere, that whilst translating the Bible, he would
often devote several weeks to elucidating the sense of a single
word.  (Ukert, ii., p. 337.)
Page 183. " With something from the Psalms." —From his
dedication of his translation of Psalm cxviii. to the abbot
Frederick of Nuremberg..... "'This is my psalm, my
chosen psalm. I love them all; I love all holy Scripture,
which is my consolation and my life. But this psalm is nearest my heart, and I have a peculiar right to call it mine. It
has saved me from many a pressing danger, from which nor




ADDITIONS AND ILLUSTRATIONS.          301
emperor, nor kings, nor sages, nor saints, could have saved
me. It is my friend; dearer to me than all the honors and
power of the earth.
"But it may be objected, that this psalm is common to all;
no one has a right to call it his own. Yes; but Christ is also
common to all, and yet Christ is mine. I am not jealous of
my property; I would divide it with the whole world....
And would to God that all men would claim the psalm as
especially theirs! It would be the most touching quarrel, the
most agreeable to God-a quarrel of union and perfect
charity." (Coburg, July 1st, 1530.)
Page 185. " Of the Fathers."-At the beginning of the
year 1519, he wrote to Jerome Dangersheim a remarkable
letter on the importance and authority of the fathers of the
Church.  "The bishop of Rome is above all the others in
dignity. It is to him that we must address ourselves in all
difficult cases and great needs: but I allow, nevertheless, that
I cannot defend against the Greeks this supremacy that I
accord to him. If I recognized the pope as the sole source of
power in- the Church, I must, as a consequence of this doctrine,
treat as heretics, Jerome, Augustin, Athanasius, Cyprian,
Gregory, and all the bishops of the east who were established
neither by him nor under him. The Council of Nice was not
called by his authority; he did not preside either in person or
by a legate. What can I say of the decrees of this council?
Is any one master of them?  Can any one tell which among
them to acknowledge? It is your custom and Eck's to believe
any one's word, and to modify Scripture by the fathers, as if,
of the two, they were to be preferred. For myself, I feel and
act quite differently; like Saint Augustin and Saint Bernard,
whilst respecting all authorities, I ascend from the rivulets to
the river that gives them birth.  (Here follow many examples
of the errors into which some of the fathers had fallen.  Luther
criticises them philologically, showing that they had not understood the Hebrew text.)  How many texts does not Jerome
quote erroneously against Jovinian? and so Augustin against
Pelagius?  Thus Augustin says that the verse of Genesis:'To make man in our-own image,' is a proof of the Trinity,
but there is in the Hebrew text,'I will make man,' &c.-The
Magister Sententiarum has set a fatal example by endeavoring
to reconcile the opinions of the fathers. The consequence is,
26




302               THE LIFE OF LUTHER.
that we have become a laughing-stock to the heretics when we
present ourselves before them with these obscure phrases and
double and doubtful meanings. Eck delights in being the
champion of all these diverse and contrary opinions. And it
is on this that our disputation will turn." (A.D. 1519.)
" I always marvel how, after the apostles, Jerome won the
name of Doctor of the Church; and Origen, that of Master of
the Churches.  Their works would never make a single
Christian..... So much are they led away by the pomp of
works. Augustin himself would not have been a whit better,
had not the Pelagians tried him and compelled him to defend
the true, faith." (August 26th, 1530.)
"iHe who dared to compare-monkhood with baptism was
completely mad, was more a stock than a brute. What! and
would you believe Jerome when he speaks in so impious a
way of God? when he actually lays it down, that, next to
ourself, one's relatives should command our cares?  Would
you listen to Jerome, so often in error, so often sinful? Would
you, in short, believe in man rather than in God himself?
Go, then, and believe, if you will, with Jerome, that you ought
to break your parents' hearts in order to fly to the desert."
(Letter to Severinus, an Austrian monk, October 6th, 1527.)
Page 186. " but consider that the schoolmen in general."" Gregory of Rimini has convicted the schoolmen of a worse
doctrine than that of the Pelagians... For although the
Pelagians think we can do a good work without grace, they
do not affirm that we can obtain heaven without grace.  The
schoolmen speak like Pelagius when they teach that without
grace we can do a good work, and not a meritorious work.
But they out-herod the Pelagians when they add, that man, by
inspiration of natural reason, may subdue the will, whilst the
Pelagians allow that man is aided by the law of God."  (A.D.
1519.)
Page 193. " I regret not having more time to devote." —To
Wenceslaus Link of Nuremberg:-" If it would not -give you
too much trouble, my dear Wenceslaus, I pray you to collect
for me all the drawings, books, hymns, songs of the Meisterstinger, and rhymes which have been written and printed in
German this year in your town. Send me as many as you
can collect; I am impatient to see them. Here, we can write
works in Latin, but as to German books, we are but appren.




ADDITIONS AND ILLUSTRATIONS.             30]
tices. Still, by dint of our earnest application, I hope we may
soon succeed, so as to give you satisfaction."  (March 20th,
1536.)
Page 193. "no better books than ZEsop'sfables.' —In 1533,
Luther translated a selection of Esop's fables, and in the preface he says, that most likely there never was any man of that
name, but that these fables were apparently collected from the
mouths of the people. (Luth. Werke, ix., p. 455.)
Page 195. " Singing is the best exercise."-Heine, Revue
des D)eux Mondes, March 1st, 1534: —-" Not less curious or
significant than Luther's prose writings, are his poems; those
songs, which burst forth from him in his exigencies and difficulties-like the flower that struggles into existence from
between the stones; a lunar ray shedding light on an angry
ocean. Luther loved music passionately; he wrote a treatise
on the art, and his own compositions are sweet and melodious.
He obtained and merited the title of the swan of Eisleben.
But he was anything but a gentle swan in those songs of his
in which he rouses the courage of his followers, and lashes
himself into a savage ardor. The song with which (for
instance) he entered Worms, followed by his companions, was
a true war-song.  The old cathedral shook again at hle
strange sounds, and the ravens were disturbed in their nests
on the summit of the towers. This hymn, the Marseillaise
of the Reformation, has preserved to this day its powerful
energy and expression, and may some day again startle us
with its sonorous and iron-girt words in similar contests.
" Our God is a fortress,
A sword and a good armor;
He will deliver us from all the dangers
Which now threaten us.
The old wicked serpent
Is bent on our ruin this day,
He is armed with power and craft;
He has not his like in the world.
" Your power will avail not,
You will soon see your ruin;
The man of truth fights for us
God has himself chosen him.
Seek you his name?'Tis Jesus Christ,
The Lord of Sabbath;
There is no other God but He,
He will keep his ground, He will give the victory.




30(4               THE LIFE OF LUTHIER.
" Were the world full of devils
Longing to devour us,
Let us not trouble ourselves about them,
Our undertaking will succeed.
The prince of this world,
Although he grins at us,
Will do us no harm.
He is sentencedOne word will o'erthrow him.
"They will leave us the word,
We shall not thank them therefore:
The word is amongst us,
With its spirits and its gifts.
Let them take our bodies,
Our goods, honor, our children.
Let them go onThey will be no gainers:
The empire will remain ours."
Page 195. "Of Painting."-The doctor was one day speak.
ing of the talent and skill of the Italian painters. " " They understand," said he, "how to imitate nature so wonderfully,
that, besides giving the coloring and form, they express the
very attitudes and sentiments to such a degree as to make
their pictures seem living things. The- Flemish painters fol.
low in the track of Italy. The natives of the Low Countries,
and, above all, the Flemings, are intelligent, and have an ap.
titude for learning foreign languages. It is a proverb, that if
a Fleming were carried to Italy or France in a sack, he would,
nevertheless, learn the language of the country."-(Tischre.
den, p. 424, versoe,)
Page 197. "Of Banking."-He says in his treatise de Usuris: —" I call usurers, those who lend at five and six per cent.
The Scriptures forbid lending on interest; we ought to lend
money as willingly as we would a vase to our neighbors.
Even civil law prohibits usury.  It is not an act of charity to
exchange with any one, and to gain by the exchange, but
thieving. A usurer, then, is a thief worthy of the gallows.
At the present day, in Leipsic, the usual interest is forty per
cent. Promises to usurers need not be kept. They are not
to be allowed to communicate, or to be buried in holy ground... The last advice that I have to give to usurers is this:They want money! gold! Well, let them apply to Him who
will not give them ten or twenty per cent., but a hundred for
every ten!  His treasures are inexhaustibl.e; he can give




ADDITIONS AND ILLUSTRATIONS.           305
without being impoverished."-(Oper. Lat. Luth., Witt., i., 7,
p. 419-447.)                                        -
Dr. Henning proposed this question to Luther, " If I had
amassed money, and did not wish to part with it, and were
asked to lend, could I then with a good conscience reply, I
have no money?"  "Yes," said Luther, "you might so do
with a safe conscience, for it would be the same as saying, I
have no money to spare.... Christ, when he bids us give,
does not mean to the prodigal and dissipated..... In this town
I reckon the most needy to be the scholars. Their poverty is
great, but, alas! their laziness is greater still...  And must
I take the bread from the mouths of my wife and children, to
give to those whom no help benefits? Certainly not. (Tischreden, p. 64.)
Page 207.  "The Roman, or imperial lazw only holds by a
thread." —Still Luther preferred it to the Saxon law.' Dr. Luther, speaking of the great barbarity and rudeness
of the Saxon law, said that things would go on better, were
the imperial law followed throughout the empire. But it is a
settled belief at court that the change could not take place
without great confusion and mischief." (Tischreden, p. 412.)
Page 208. "to let the old dog sleep."-In his last letter but
one to Melancthon (February 6th, 1546), he says, speaking of
the legists, " O sycophants, O sophists, 0 pests of mankind!:.. I write to thee in wrath, but I know not that 1 could indite
better, were I cool."
Page 208. " Pious jurist."-He wishes that their condition
could be bettered.
"Doctors at law gain too little, and are obliged to turn attorneys. In Italy, a jurist has four hundred ducats, or more,
yearly, whilst in Germany their salary is only a hundred.
They ought to be ensured honorable pensions, as ought good
and pious pastors and preachers. For lack of this, in order
to support their families, they are obliged to apply to agriculture and domestic cares."  (Tischreden, p. 414.)
Page 71. ADDITIONS TO CHAPTER 3, BooKt V.-Confidential
discussion between Luther and Melancthon. (A.D. 1536.)
MELANCTHON inclined to the opinion of Saint Augustin, who
held " that we are justified by faith and regeneration;" and
who, under the name of regeneration, includes all the graces
26*




e306              THE LIFE OF LUTHER.
and virtues that Fve derive from God.*  "What is your opinion?" he asked of Luther; " do you hold with Saint Augustin, that men are justified by regeneration?"
LUTI-IER replies, "I hold so, and am certain that the true
meaning of the Gospel and of the Apostles is, that we are
justified before God by faith gratis; i. e. only by God's mere
nercy, wherewith, and by reason whereof, he imputeth righteousness to us in Christ."
MELANCrT-ION then inquires, " But will you not allow me to
say, Sir, that man is justified principaliter (principally) by
faith, and minus principaliter (in the least measure) by works?
yet in such manner that faith supplieth that which is wanting
in tile law?"
LUTHER. —" The mercy of God is our sole justification.
The righteousness of works is but external, and can by no
means deliver us from God's wrath, and sin, and death."
MELANCTHON.-" I ask touching Saint Paul, after he was
regenerated, how became he justified and rendered acceptable
to God?"
LUTHER.-" Solely by reason of this same regeneration, by
which he became justified by faith, and will remain so everlastingly."
MELANCTHON.-" Was he justified by God's mercy only?
orprincipaliy by the mercy, and less principally by his virtues
and works?"
LUTHER.-"C No.  His virtues and works were only pleasing
to God because they were Saint Paul's, who was justified;
like as a work is pleasing or displeasing, good or evil, according to the person who performs it."
MELANCTHON. —" Then it seems Saint Paul was not justified
by mercy only. You yourself teach that the righteousness
of works is necessary before God; and that Saint Paul, who
had faith and who did good works, pleased God as he would not
have done if he had not these good works, making our righteousness a little piece of the cause of our justification."
LUTIEPL. —" Not at all.  Good works are necessary, but
not out of compulsion by the law, but out of the necessity of
a willing mind. The sun must needs shine-that is a neces* Meiancthon observes, that Saint Augustin does not express this
opinion in his controversial works.




ADDITIONS AND ILLUSTRIATIONS.           307
sity; but it is not by reason of any law that he shines, but by
his nature, by a quality inherent and immutable. It was created to shine.  Even so one that is justified and regenerate
doeth good works not by any law or constraint, but by an unchangeable necessity. And Saint Paul saith,' We are God's
workmanship, created in Christ Jesus to good works,' 4-c."
MELANCTHON. —" Sadolet accuses us of contradicting ourselves, in teaching that we are justified by faith-yet admitting
the necessity of good works."
LUTHER.-" It is, because the false brethren and hypocrites
make a show, as if they believed that we require of them
works, to confound them in their knavery."
MrELANCTHON. —" You say Saint Paul was justified by God's
mercy only; to which I reply, that if our obedience followeth
not, then are we not saved, according to these words (1 Cor.
ix.),' Woe is unto me, if Ipreach not the GosyeL' "
LUTHER.-" There is no want of anything to add to faith.
Faith is all-powerful, otherwise it is no faith. Therefore of
what value soever the works are, the same they are through
the power of faith, which undeniably is the sun or sunbeam
of this shining."
MELANCTHON. —" In Saint Augustin, works are directly excluded in the words soMlfide."
LUTHER.-" Whether it be so or no, Saint Augustin plainly
shows he is of our opinion when he saith,' I am afiaid, but I
do not despair, for I think upon the wounds of our Saviour;'
and elsewhere, in his Confessions, he saith:' Woe be to the
life of that human creature (be it ever so good and praiseworthy) that disregardeth God's mercy....' "
MELANCTHON. —" IS it proper to say that righteousness of
works is necessary to salvation?"
LUTHER.-" Not in the sense that works procure salvation,
but that they are the inseparable companioLs of the faith which
justifieth, as I, of necessity, must be present at my salvatioln.' I shall be there as well as you,' said the man they were
taking to be hanged, and who saw the people running as hard
as they could towards the gallows..   The faith, which is
the gift of God, is the beginning of righteousness; after that,
the works are required which are commanded by the law, and
which must be done after and besides, faith.  The works are
not righteousness themselves in the sight of God, although they




308               THE LIFE OP LUTIIER.
adorn the person accidentally, who doeth them; but they justify not the person, for we are all justified- one way, in and by
Christ. To conclude, a faithful person is a new creature, a
new tree. Therefore all these speeches used in the law are
not belonging to this case, as to say, a faithful person must do
good works, the sun must shine, a good tree must bring forth
good fruit, three and seven shall be ten.  For the sun shall
not shine, but it doth shine, by nature unbidden; likewise a
good tree bringeth forth good fruit without bidding. Three
and seven are already ten, not shall be; there is no need to
command what is already done."
The following passage is more to the purpose still: " I use
to think in this manner, as if my heart were no quality or virtue at all, called faith or love (as the sophists do dream of),
but I set all on Christ, and say mea formcalis justitia, that is,
my sure, constant, and complete righteousness (in which is no
want nor failing, but is before God as it ought to be) is Christ
my Lord and Saviour."  (Tischreden, p. 133.)
This passage is one- of those which most strongly show the
intimate connexion of Luther's doctrine with the system of absolute identification. It is plain how the German philosophy
ended in that of Schelling and Hegel.
Page 211. " Good and true divinity."-The Papists threw
great ridicule on the four new Gospels: that of Luther, who
condemned works; that of Kuntius, who rebaptized adults;
that of Otho de Brunfels, who regarded the Scripture only as
a purely cabalistic recitation, surda sine spiritu natrratio  and
finally, that of the Mystics.  (Cochltus, p. 165.) They might
have added that of Dr. Paulus Ricius, a Jewish doctor, who
published, during the diet at Ratisbon, a little book in which
Moses and St. Paul demonstrated in a dialogue how all the
religious opinions, which excited such disputes, might be re.
conciled.
Page 213. " I saw a small cloud of fire in the air."-" I incline to think from the comet, that some danger is threatening
the emperor and Ferdinand.  It turned its tail at first towards
the north, then towards the south; thus pointing out the two
brothers." (October, 1531.)
Page 214. "LMichael Stzefel believes himsef.' —" Michael
Stiefel, with his seventh tr'impet, prophesies that the day of




ADDITIONS AroD ILLUSTRATIONS.        309
judgment will fall this year about All Saints' Day."  (Aug.
26th, 1533.)
Page 227. " The devil, in truth, has not graduated."-" It is
a wonderful thing," says Bossuet, " to hear how solemnly and
earnestly he describes his waking with a sudden start in the
middle of the night-manifestly the work of the devil come to
dispute with him. The alarm which seized him; the sweats;
the tremblings; the horrible beatings of the heart in this combat; the pressing arguments of the demon, leaving the mind
not one instant of rest; the tones of his powerful voice; the
overwhelming manner of the dispute, in which question and
answer were heard at one and the same moment.'I now
understand,' says he,' how sudden deaths so often happen
towards morning; it is, that not only the devil can kill and
strangle men, but that he has the power to set them so beside
themselves with these disputes, as to leave them half-dead, as
I have several times experienced.'"  (De Abroganda Missa
Privata, t. vii., p. 222. Trad. de Bossuet, Variations, ii.,
p. 203.)
Page 235. " At dinner, after preaching at Smalka7de." — He
wrote to his wife upon this illness, "I have been like to one
dead. I recommend thee and our children to God and to our
Saviour, believing that I should see you no more. I was much
moved as I thought of you; I beheld myself in the tomb.
The prayers and tears of pious people who love me, have
found favor before God. This very night I have had a favorable crisis, and I feel a' new man.' "  (February 27th, 1537.)
Luther experienced a dangerous relapse at Wittemberg.
Obliged to remain at Gotha, he thought himself dying, and
dictated to Bugenhagen, who was with him, his last will. He
declared that he had combated papacy according to his con.
science, and asked pardon of Melancthon, of Jonas, and of
Creuziger, for the wrongs he might have done them. (Ukert,
t. i., p. 325.)
Page 235. " I believe my true malady."-Luther suffered
early in life from stone; and was a martyr to it. He was
operated upon the 27th of February, 1537.  "By God's
grace, I am getting convalescent, and have begun to eat and
drink, though my legs, knees, and joiits tremble so that I can
with difficulty support myself. I am only, not to speak of in



310               THE LIFE OF LUTHER.
firmities and old age, a walking skeleton, cold and torpid."
(December 6th, 1537.)
Page 242. "' His last days were painfully employed."-He
had tried in vain to reconcile the counts of Mansfeld.  " If,"
says he, " you would bring into your house a tree that has
been cut down, you must not take it by the top, or the branches
will stick in the doorway; take it by the root, and the branches
will yield to the entrance." (Tischreden, p. 355.)
Page 247.-We here throw together several particulars relative to Luther.
Erasmus says of him: "His morals are unanimously
praised; it is the highest testimony man can have, that his
enemies even can find no flaw in them for calumny."  (Ukert,
t. ii., p'. 5.)
Lufher was fond of simple pleasures.  He loved music, and
would often bear his share in a friendly concert, or play a
game of skittles with his friends.  Melancthon says of him,'Whoever has known himn, and seen him often and familiarly,
will allow  that he was a most excellent man, gentle and!
agreeable in society, not in the least obstinate or given to disputation, yet with all the gravity becoming his character.  If
he showed any great severity in combating the enemies of the
true doctrine, it was from no malignity of nature, but from
ardor and enthusiasm for the truth." (Ukert, t. ii., p. 12.)
"Although he was neither of small frame nor weak constitution, he was extremely temperate in eating and drinking.  I
have seen him, when in.full health, pass four days together
without taking any food, and often go a whole day with only
a little bread and a herring."  (Lfe of Lulher, by Melanc-.thon.)
Melancthon says, in his posthumous works: "I have
myself often found him shedding bitter tears, and praying
earnestly to God'for the welfare of the Church. He devoted
part of each day to reading the Psalms, and to invoking God
with all the fervor of his soul."  (Ukert, t. ii., p. 7.)
Luther says of himself: "If I were as eloquent and gifted
as Erasmus, as good a Greek scholar as Joachim Camerarius,
as learned in Hebrew as Forscher, and a little younger into
the bargain, ah! what I would accomplish!" (Tisehreden,
p. 447.)
"6 Amsdorf, the licentiate, is a theologist by nature  doctors




ADDITIONS AND ILLLSTRATIONS.           311
Creuziger and- Jonas are so from  study and reflectiou1  But
doctor Pomer and myself seldom lay ourselves open ri argu.
ment."  (Tischreden, p. 425.)
To Antoine Unruche, judge at Torgau......  I thani you
with all my heart, dear Anthony, for having taken in hand
the cause of Margaret Dorst, and for not having suffered those
insolent country squires to take from the poor woman the little
she has. Doctor Martin is, you know, not only theologian and
defender of the faith, but also the supporter of the poor in their
rights, who come to him from all quarters, for his counsel, and
intervention with the authorities; he willingly aids the poor,
as you do yourself, and all who resemble you. You are truly
pious, you fear God, and love his word; therefore Jesus Christ
will not forget you."... (June 22d, 1538.)
Luther writes to his wife on the subject of an old servant
who was about to quit their house: " Our old John must be
honorably discharged; thou knowest that he has always
served us faithfully, with zeal, and as became a Christian
servant.  How much have we not squandered on worthless
people and ungrateful students, who have made a bad use of
our money! We must not, therefore, be niggardly on this
occasion, towards so honest a servant, on whom whatever we
lay out will be laid out in a way pleasing to God. I well
know we are not rich; I would willingly give him ten florins
if I had them; in any case he must not have less than five,
for he is not well clothed.  Whatever more you can do for
him, do it, I beg of you.  It is true that he ought also to have
something out of the city chest for the various offices he has
filled in the Church; let them do as they will. Consider then
how thou mayst raise this money; we have a silver goblet to
place in pawn. God will not abandon us I feel sure. Adieu."
(February 17th, 1532.)
"The prince has given me a gold ring; but in order that I
may well understand that I was not born to wear gold, the
ring has already fallen off my finger (for it is a little too large).
I said,'Thou art but a worm of the earth, and no man: this
gold would better have become Faber or Eck; for thee, lead,
or a cord for thy neck, would suit thee better.'"  tSeptembcr,
15th, 1530.)
The elector, on levying a tax for the'war against thle TurKs,
had exempted Luther from it.  The latter said he} accepted




312               THE LIFE OF LUTHER.
mis mark of favor for his two houses, one of which (the ancient
convent) it had cost him much to keep up without bringing him
in anything; and for the other he had not yet paid; " But,"
continues he, " I pray your electoral grace, in all submission,
to allow me to defray the assessment of my other possessions.
i have a garden estimated to be worth five hundred florins,
some land valued at ninety florins, and a small garden worth
twenty.  I prefer doing as the rest, fighting the Turks with
my farthings, and not to be excluded from the army which is to
save us. There are enough already who do not give willingly;
I would not be a cause of jealousy. It is better to give no
occasion for complaint, so that they cannot but say,'Dr.
Martin is also obliged to pay.'"  (March 26th, 1542.)
To the Elector John.;  "Grace and peace in Jesus Christ.
Most serene highness, I have long delayed to thank your grace
for the robes you have been pleased to send me; I do so now
with my whole heart.  Nevertheless, I humbly pray your
grace not to believe those who represent me as in utter destitution.  I am but too rich, as my conscience tells me; it does
not behove me as a preacher to be in affluence; I neither
desire, nor ask it.  The repeated favors of your grace truly
begin to alarm me.  I should not wish to be of those to whom
the Saviour says;'Woe to you, ye rich, for you have received
your consolation!' Neither would I be a burden upon your
grace, whose purse must be in constant requisition for so many
importunate objects.  Already had your grace amply provided
me by sending me the brown suit; but, not to appear ungrateful, I will also wear in honor of your grace the black suit,
although too rich for me; if it had not been a present friom your
electoral grace, I should never have put on such a dress.
"I therefore pray your grace will have the goodness to wait
until I take the liberty of asking for something.  This kindness on your grace's part will deprive me of courage to intercede for others, who may be far more worthy of favor. That
Jesus Christ may recompense your generous soul, is the prayer
that I offer up with my whole heart. Amen." (August 17th,
1529.)
John the Constant made a present to Luther of the ancient
convent of the Augustins at Wittemberg. The elector Augustus boualit it back of his heirs in 1564, to give it to the
ltn:veSity   (Ulrert, t' i., p. 34t.)




ADDITIONS AND ILLUSTRATIONS.            313Places inhabited by Luther, and objects kept in veneration of
his memory.-The house in which Luther was born no longer
exists; it was burnt in 1689. At Wartburg, they still show
a stain of ink on the wall made by Luther in throwing his
inkstand at the devil's head. The cell which he occupied at
the convent of Wittemberg has also been preserved, with the
different articles of furniture belonging to him. The walls of
this cell are covered with the names of visitors: Peter the
Great's name is to be seen written on the door. At Coburg
they show the room which he occupied during the diet of
Augsburg (A.D. 1530).
Luther used to wear a gold ring, with a small death's head
in enamel, and these words, Mori sepe cogita (Think oft of
death); round the setting was engraved, 0 mors, ero mors tua
(Death, I will be thy death).  This ring is preserved at Dresden, with the medal of silver-gilt worn by Luther's wife. On
this medal is represented a serpent raising itself on the bodies
of the Israelites, with these words: Serpens exaltatus typus
Christi crucifixi (The serpent exalted typifies Christ crucified).
The reverse represents Jesus Christ on the cross, with this
motto: Christus mortuus est pro peccatis nostris (Christ died for
our sins).  On the one side one reads, D. Mart. Luter.
Caterinae suee dono D. H. F. (A present from Dr. Martin
Luther to his wife). And on the other, Qume nata est anno
1499, 29 Janaarii (Who was born Jan. 29th, 1499).
He had also a seal, which he has himself described in a
letter to Lazarus Spengler:-" Grace and peace in Jeslus
Christ.  Dear Sir and friend.-You tell me I shall please you
by explaining the meaning (of wnat you see engraved upon
my seal. I proceed, thereorIe, to acquaint you with what I
have had engraved on it, as a symbol of my faith. First,
there is a black cross, with a heart in the centre. This cross
is to remind me that faith in the Crucified is our salvation.
Whosoever believes in him with all his soul, is justified. The
cross is black, to signify mortification, the troubles through
which the Christian must pass. The heart, however, preserves its natural color, for the cross neither changes nature
nor kills it; the cross gives life.  Justus fide vivit sed Jide
Crucifixi. The heart is placed on a white rose, to indicate that
faith gives consolation, joy, and peace; the rose is white, not
ted, because it is not the joy and peace of this world, but that
27




814               TIHE LIFE OF LUTHER.of the angelic spirits. White is the color of spirits and of
angels.  The rose is in an azure field, to show that this joy
of the spirit and the faith is a beginning of that celestial hap.
piness which awaits us, of which we already have the foretaste
in the hope which we enjoy of it, but the consummation of
which is yet to come. In the azure field you see a circle of
pure gold, to indicate that the felicity of heaven is everlasting,
and as superior to every other joy, all other good, as gold is to
all other metals. May Jesus Christ, our Lord, be with you
unto eternal life. Amen. From my desert at Coburg, July
Sth, 1530."
At Altenburg they preserved for a long time the drinking.
glass which was used by Luther the last time he visited hil
friend Spalatin.  (Ukert, t. i., p. 245, et seqq.)