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for the splendid literature of Germany, which not even the classical or French affectations could destroy. It is not easy to overestimate the creative influence on literature of Luther's translation of the Bible. Hardly less potent was his influence in baptizing music and song with the new spirit; for he had a genuine artistic instinct, if little of technical ability. It is no wonder, therefore, that we find him renovating education in all its grades; and with such a radical conception of its value, comprehensiveness, and method as not even Melanchthon attained unto.

The infusion of his principles touched society and the State in ways that he little imagined. He was a devoted patriot, and longed to lift the German people out of their vices, and to remove the occasion for that contempt with which other nationalities regarded them. It was by very slow degrees, and in the end after all somewhat hazily, that the thought of the German nation as greater than the Holy Roman German Empire gained ground in his mind. It was long before his worshipful nature could read Charles V. in his true characteristics. The right of defense was denied by him until he could look upon the Emperor as a tool of the Pope. But the upheavals of the times produced by his single-hearted fight for gospel truth, slowly compelled a recognition of the independence of the States, and the claims of some kind of federation. It could not be otherwise than that the religious liberty taught by Luther should eventuate in political freedom and constitutional law; although he himself all too frequently forgot his own teaching, in his treatment of Sacramentarians, Anabaptists, and Jews. He too, like all original minds, built better than he knew. It has been the privilege of but few to initiate such penetrative and comprehensive ideas with their corresponding organizations for the regeneration of our race.

Chester D. Hartrangt.

TO THE CHRISTIAN NOBLES OF THE GERMAN NATION

ON THE IMPROVEMENT OF THE CHRISTIAN BODY

[Introductory address to Nikolaus von Amsdorf, Licentiate of the Holy Scriptures, and Canon of Wittenberg.]

IRST of all, may the grace and peace of God be with you, my honored, reverend, and dear sir and friend.

F"

The time for keeping silence has gone by, and the time for speaking has come, as the Preacher says. According to our agreement, I have arranged some compositions which have reference to the improvement of the Christian body, in order to present them to the Christian nobles of the German nation, in the hope that God would help his church through the laity; since the ministry, which should rather have seen to it, has become entirely indifferent. I send the complete essay to your Reverence, for your judgment, and for your correction when you find this necessary. I know well that I shall not escape the censure of overestimating myself, in that I, despised and forsaken man that I am, dare to address such high and great people of rank upon such important and supreme themes; as if there were no other person in the world, save Dr. Luther, to protect the Christian body and to give advice to people of such exalted intelligence.

I will not attempt any defense: let who will, blame me. Perhaps I owe my God and the world one more folly. I have now resolved to pay it honestly, if I can, and to become court fool for once. If I do not succeed, I have at least secured one advantage: nobody need buy me a cap, nor shave my crown. But it is a question, which of the two is going to fasten the bells on the other. I must fulfill the proverb, "Whatever the world has to do, a monk must be by, even if he has to be added as a picture.” Surely a fool has frequently spoken wisely, and often completely fooled wise people; as Paul says, "If any man be wise in this world, let him become a fool that he may be wise."

Further, since I am not only a fool, but a sworn Doctor of the Holy Scriptures, I am glad to have the opportunity to fulfill my oath, just in the manner of such fools. I pray you to apologize for me among men of moderate intelligence, for I do not know how to merit the favor and the grace of those who are top-lofty in understanding: I have indeed often striven for this

grace and favor, but from now on I neither crave nor do I esteem them.

God help us to seek not our own honor, but his only. Amen. At Wittenberg, in the Convent of the Augustines, on St. John the Baptist's eve, in the year 1520.

THA

ON THE LIBERTY OF THE CHRISTIAN

HAT we may thoroughly comprehend what a Christian is, and how it stands with the liberty which Christ has acquired for and given to him, whereof St. Paul writes much, I set down here these two conclusions:

one.

A Christian is a free master of all things and subject to no

A Christian is a bond-servant of all things and subject to everybody.

These two conclusions are clear. St. Paul (1 Cor. ix. 19): "For though I was free from all men, I brought myself under bondage to all, that I might gain the more; " further (Rom. xiii. 8): "Owe no man anything, save to love one another." But love is a servant, and is subject to whom it loves. Thus of Christ (Gal. iv. 4): "God sent forth his Son, born of a woman, born under the law."

To understand these two opposite expressions, freedom and bondage, we must remember that every Christian is of two natures, spiritual and physical. As to his soul, he is called a carnal, old, and outward man. And because of this difference he is spoken of in the Scriptures in directly opposite terms, as I have just mentioned with respect to freedom and bondage.

Let us contemplate the inward, spiritual man, with the view of finding out what qualities are essential for him that he may really be and be known as a pious, free Christian. It is clear that no outward thing may make him either free or pious, no matter by what name you call that externality. For his piety and liberty, or his wickedness and bondage, are neither physical nor outward. Of what help is it to the soul that the body is unfettered, vigorous, and healthy? That it eats, drinks, lives, as it will? Again, of what hurt is it to the soul, that the body is fettered, sick, and faint? that it hungers, thirsts, and suffers in a way that it does not like? Of all these things not one reaches the soul, to free or enslave it, to make it pious or evil.

9327 Therefore it in no wise helps the soul, whether the body be clothed in sacred garments or not; whether it be in churches and holy places or not; whether it be occupied with holy things or not. Nor can bodily prayers, fasts, pilgrimages, or the doing of all good works, although they might be wrought in and by the body to eternity, be of any avail for the soul. It must be something entirely different that brings and gives piety and liberty to the soul. For all the above-mentioned parts, works, and ways may in themselves be contained in and exercised by an evil man, a dissembler, and a hypocrite. Further, by such methods nothing else than vain double-dealings could be produced. Again, it does not hurt the soul to have the body wearing secular garments; to eat, drink, make pilgrimages in secular places; to neglect prayers, and leave undone all the works which the above-mentioned hypocrites do.

The soul has nothing else in heaven nor on earth whereby it can live, become pious, free, and Christian, than the gospel,God's word preached by Christ, as he himself says (John xi. 25): "I am the resurrection and the life;" and again (John xiv. 6): "I am the way, and the truth, and the life;" also (Matthew iv. 4): "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Therefore we must be assured that the soul can do without everything else save the Word of God; and that without the Word of God nothing can help it. If however it has the Word, it needs naught else, but it has sufficient in the Word's food: joy, peace, light, art, righteousness, truth, wisdom, liberty, and all good, in overflowing

measure.

In this sense we read in the Psalter, especially in Psalm xix., that the prophet cares only for God's word; and in the Scriptures, it is held to be the worst plague and anger of God should he take his Word away from mankind; and again, no greater mercy than to send his Word, as is written (Ps. cvii.): "He sendeth his Word, and healeth them, and delivereth them from their destructions." And Christ came for no other purpose than to preach God's Word. Also all apostles, bishops, priests, and the whole ministerial order are called and installed only for the sake of the Word, although it is otherwise at present. But do you ask, What is the Word, which bestows such great mercy, and how shall I use it? I answer: It is nothing else than the teaching of Christ, as contained in the gospel, which is meant to

be and is constituted of such a nature that you hear your God speaking to you; that all your life and works count for nothing before God, but that you will have to perish eternally with all that is in you.

Believing which, as is your duty, you must despair of yourself and confess that the saying of Hosea is true: "O Israel, thou hast destroyed thyself; but in me is thine help.”

But in order that you may escape out and from yourself and from your doom, he places before you his dear Son Jesus Christ; and has said to you through his living, comforting Word, that you should with firm faith give yourself up entirely to him, and unhesitatingly confide in him. Thus, for that very belief's sake will all your sins be forgiven, all corruption will be overcome, and you will be righteous, truthful, peaceful, pious, and all commandments fulfilled; yes, free from all things, as St. Paul says (Rom. i.): "A righteous Christian lives only by his faith;" and (Rom. x.): "Christ is the end and fullness of all commandments to those who believe on him."

M

REPLY AT THE DIET OF WORMS

ON THE SECOND DAY OF HIS APPEARANCE*

OST Serene Lord Emperor, Most Illustrious Princes, Most Clement Lords: I now present myself obediently at the time set yesterday evening for my appearance. By the mercy of God, your Most Serene Majesty and your Most Illustrious Lordships, I pray that you will deign to listen leniently to this my cause, which is I hope one of justice and truth. Should I through my inexperience not accord to any one his just titles, or should I err in any way in the matter of customs and courtly manners, may you benignly overlook such mistakes in a man not brought up in palaces, but in monastic seclusion. As concerns myself, I can bear witness to this point only, - that hitherto I have taught and written in simplicity of mind, having in view only the glory of God and the sincere instruction of Christian believers.

Most Serene Emperor, and Most Illustrious Princes: As to the two articles yesterday presented to me by your Most Serene

* Thursday, April 18th, 1521.