world, since I know what comfort and strength it has given me. No one
knows what it can do or him except one who has struggled much with the
devil. Yea, the devil would have slain me long ago, if the confession
had not sustained me. For there are many doubts which a man cannot
resolve by himself, and so he takes a brother aside and tells him his
trouble. What harm is there, if he humbles himself a little before his
neighbor, puts himself to shame, looks or a word of comfort from him,
and takes it to himself and believes it, as if he heard it from God
himself, as we read in Matthew xviii: “If two of you shall agree as
touching anything that they shall ask, it shall be done for them.”
[Matt. 18:19]
[Sidenote: Many Absolutions]
And we must have many absolutions, so that we may strengthen our timid
consciences and despairing hearts against the devil and against God.
Therefore no man shall forbid the confession nor keep or drive any one
away from it. And if any one wrestles with his sins, is eager to be
rid of them and looks or some assurance from the Scriptures, let him
go and confess to another in secret, and receive what is said to him
there as if it came directly from God’s own lips. Whoever has the
strong and firm faith that his sins are forgiven, may ignore this
confession and confess to God alone. But how many have such a strong
faith? Therefore, as I have said, I will not let this private
confession be taken from me. Yet I would force no one to it, but leave
the matter to every one’s free will.
[Sidenote: Five Comforts for the Conscience]
For our God is not so miserly that He has left us with only one
comfort or strengthening for our conscience, or one absolution, but we
have many absolutions in the Gospel, and are showered richly with
them. For instance, we have this in the Gospel: “If ye forgive men
their trespasses, your heavenly Father will also forgive you.” [Matt.
6:14] Another comfort we have in the Lord’s Prayer: “Forgive us our
trespasses,” [Matt. 6:12] etc. A third is our baptism, when I reason
thus: See, my Lord, I am baptized in Thy name so that I may be assured
of Thy grace and mercy. After that we have the private confession,
when I go and receive a sure absolution as if God Himself spake it, so
that I may be assured that my sins are forgiven. Finally I take to
myself the blessed sacrament, when I eat His body and drink His blood
as a sign that I am rid of my sins and God has freed me from all my
frailties; and in order to make me sure of this, He gives me His body
to eat and His blood to drink, so that I shall not and cannot despair:
I cannot doubt I have a gracious God. Thus we see that confession must
not be despised, but that it is a true comfort. And since we need many
absolutions and comforts, because we must fight against the devil,
death, hell and sin, we must not allow any of our weapons to be taken
away, but keep intact the whole armor and equipment which God has
given us or use against our enemies. For you do not yet know what work
it is to fight with the devil and to overcome him. I know it well; I
have eaten salt with him once or twice[24]. I know him well, and he
knows me well, too. I only you knew him, you would not in this manner
drive out confession.
I commend you to God. Amen.
Footnotes
[1] Cp. his experiences at the Wartburg. See Köstlin-Kawerau, I, 439
ff.
[2] Carlstadt, without authority, preached, administered the sacrament
and brought about the upheaval in the parish church—Luther’s own.
He was archdeacon and preacher at the castle church. See Müller,
Luther und Karlstadt, 69 and passim.
[3] In the Open Letter to the Christian Nobility and the *Babylonian
Captivity*. See pp. 125 f., 136 f., and 215 f. of this volume.
[4] Right to speak.
[5] Power to do.
[6] Melanchthon.
[7] See above, p. 61.
[8] Justus Jonas, provost at the castle church.
[9] Gabriel Zwilling, an Augustinian, who, next to Carlstadt, was the
leader in forcing the reforms which Luther is here discussing. See
Introduction, p. 388.
[10] Was Luther led by the name of Gabriel to add a last touch by the
mention of the other archangel, in the thought of St. Paul, that even
an angel from heaven cannot change the Gospel, Gal. 1:8. See note in
Weimar Ed., Xc, 438. See also a similar outburst in a letter to
Johann Lang in 1516, six years previous, where Gabriel Biel’s name
furnished the incitement. Enders, I, 54; Smith, I, 42.
[11] Namely, of the monasteries.
[12] A monastic order, founded 1084, noted or the strictness of its
rule.
[13] The Iconoclastic controversy in the Eastern church, which called
forth the Seventh Ecumenical Council at Nice in 787, whose decrees
were favorable to images in the churches. The controversy, which raged
for over a century, was finally settled in 843. Since the promulgation
of this decree the First Sunday in Lent has been celebrated annually
as the “Feast of Orthodoxy.” See Realencyk., III, 222 ff.
[14] See above, p. 309.
[15] i. e., Castor and Pollux.
[16] Luther’s great objection to the mass was its turning of the
Sacrament into a sacrifice. This view of the mass was for him an utter
perversion of the gospel, and, therefore, comes under the category of
essentials. See Vol. I, pp. 309 ff., and above, pp. 211 ff.
[17] See above, p. 407, note 1.
[18] Cf. above, p. 282.
[19] In the canon law, C. 12, X, de poenitentiis.
[20] On the last four paragraphs, cf. above, pp. 15 f.
[21] On this title, see Introduction, p. 389.
[22] “Let there be judgment and righteousness.” To keep judgment is to
accuse and condemn ourselves; but to do righteousness is to trust in
the mercy of God.
[23] The treatise *Von der Beichte, ob die der Papst Macht habe zu
gebieten*, written during the sojourn on the Wartburg. See *Weimar
Ed.*, VIII, 129; Erl. Ed., XXVII, 318.
[24] See above, p. 394.
That Doctrines of Men Are to Be Rejected
Together with a Reply to Texts Quoted in Defence of the Doctrines Of
Men (Von Menschenlehren Zu Meiden)
Introduction
“Silver and gold have I none: but such as I have give I thee.”
Somewhat in the spirit of these words Luther had planned to dedicate a
small book to his host of the Wartburg, Hans von Berlepsch. For a time
Luther had thought that von Berlepsch himself was bearing the expense
of his entertainment in that retreat, and that he was being more
royally treated than he deserved. Not only the material comforts with
which he was surrounded appealed to him, however. Von Berlepsch was
interested in Luther and in Luther’s work. He talked with him
seriously on religious questions, and expressed a desire to have more
information, particularly concerning the authority of the teachings of
the Roman Church which had no direct warrant in Scripture.
To this desire of von Berlepsch we can trace the origin of our
treatise, That the Doctrines of Men are to be Rejected. There is no
dedication to von Berlepsch, however, and no reference to the months
of companionship on the Wartburg. Luther returned from the Wartburg
early in March, 1522, and on the 28th of March sent the first part of
the treatise to Spalatin, with the request that it be forwarded to von
Berlepsch. The second part, the Reply to Texts Quoted in Defence of
the Doctrines of Men, was added in a second edition.
This was not the only writing forwarded to von Berlepsch in memory of
the pleasant days spent on the Wartburg. Perhaps of even greater
interest was the gift sent on September 25, 1522—one of the first
complete copies of the German New Testament.
Buchwald has called our treatise “a model of sound explanation of the
Scriptures for the purpose of refuting error.” We must caution the
reader, however, not to think of Luther’s occasional statements
concerning the authority of Scripture as final. Luther is still
largely upon medieval ground, accepting the premise of the Roman
Church, and refuting the practice of the popes, priests and monks from
the fundamental assumption of the authority of the Scriptures. The
succeeding years, the controversies with the leaders of the peasants
and with the heavenly prophets, led him to clearer views. Where in
this treatise he wrote, “The same things which are found in the Books
of Moses are found in the others. For the other books do no more than
show how in the course of history the word of Moses was kept or not
kept,” he was thinking of the one Gospel which he found everywhere in
the Scriptures. But he distinguished carefully between the permanent
and the temporary in the Books of Moses and elsewhere, and speaks of
“that which God has decreed” in the Old Testament as having “come to
an end, and no longer binding the consciences of men” (p. 442). That
which is permanent is the Gospel, “for it is beyond question that all
the Scriptures point to Christ alone” (p. 432). Probably the clearest
statement of his views is found in a sermon preached in 1527: “The
Word was given in many ways from the beginning. We must not only ask
whether it is God’s Word, whether God spoke it, but much more, to whom
He spoke it, whether it applies to you or to another.” “The false
prophets rush in and say, ‘Dear people, this is God’s Word.’ It is
true, and we cannot deny it; but we are not the people to whom He
speaks” (Erl. Ed., 33, 16.)
In reading the treatise, therefore, it will be well to consider when
it was written and for whom; and not to think of it as a final
statement of Luther’s views on the authority of the Scriptures.
The treatise is found in the original German in Weimar Ed., X2; in
Erlangen, 28, 318-343; in Berlin, 2, 289-314.
W. A. Lambert
South Bethlehem, PA.
That We Are to Reject the Doctrines of Men
Together with a Reply to the Texts Quoted in Defence of the Doctrines
Of Men
To all who read or hear this little book may God grant grace and
understanding. Amen.
I, Martin Luther, have published this brief book for the comfort and
saving of the poor consciences which are by the law of men held in
bondage in monasteries and convents; that they may be able to arm and
strengthen themselves with the Word of God, so as to be steadfast in
the pains of death and other trials. But those who are overbold and
unruly, who give no other evidence of being Christians except that
they can eat eggs, meat and milk, stay away from confession and break
the images, etc.,—these I warn that I do not wish my words to help
them. For I regard them as the filthy people who defiled the camp of
Israel [Deut. 23:12 f.], although such cleanliness was enjoined upon
the people that a man was required to go outside the camp to ease
himself and to cover up with earth that which came from him. We also
must endure these unclean lapwings in our nest [Deut. 14:18, Lev.
11:19], until God teach them manners. This Christian liberty I would
have preached only to poor, humble, captive consciences, so that poor
children, nuns and monks, who would like to escape from their bondage
may inform their consciences how they may do so with God’s approval
and without danger, and use their freedom in an orderly and Christian
way. May God grant His blessing. Amen.
*That the doctrines of men are to be rejected: proof from the
Scriptures*.
I
Moses in Deuteronomy iv, 2 says, “Ye shall not add unto the word which
I command you, neither shall ye diminish aught from it,” [Deut. 4:2]
But some one will say that Moses speaks only of his word; but to the
books of Moses there have also been added many books of the prophets
and the entire New Testament. I answer: True; but nothing new has been
added: the same things that are found in the books of Moses are found
in the others. For the other books do no more than show how in the
course of history the word of Moses was kept or not kept. It is indeed
stated in different words and the histories are different, but
thoughout there is one and the same teaching. And here we can
challenge them to point out anywhere in all the books added to the
books of Moses a single word that is not found earlier in the books of
Moses. For it is beyond question that all the Scriptures point to
Christ alone. Now Christ says, in John V, 46, “Moses wrote of me.”
[John 5:46] Therefore everything that is in the other books is also in
the books of Moses, and these are the original documents.
II
Isaiah xxix, 13, which the Lord quotes in Matthew xv, 8: “This people
draweth nigh unto me with their mouth, but their heart is far from me.
But in vain do they worship me, teaching the doctrines and
commandments of men.” [Isa. 29:13, Matt. 15:8]
Mark the word of Christ, Who calls it vain worship to serve God after
the doctrines of men. For Christ is not drunken or a fool; on His word
we must build in all things rather than on all angels and creatures
[Gal. 1:8].
III
The same Christ in the same chapter, Matthew xv, 11, says, “Not that
which goeth into the mouth defileth a man; but that which cometh out
of the mouth, this defileth a man.” [Matt. 15:11]
This saying must be well understood, for it is powerful and mightily
overthrows all teaching, custom and manner of life that distinguishes
between foods, and it sets all consciences free from all laws
concerning food and drink; so that it is allowable to eat milk,
butter, eggs, cheese and meat every day, whether it be Sunday or
Friday, Lent or Advent; and no one needs to pay butter-money or buy
butter-letters. For this word stands firm and does not deceive: “That
which goeth into the mouth doth not defile a man.”
[Sidenote: Fast-days]
From this it follows, first, that it is a lie when they say that St.
Peter instituted the fast-days and that the commandment of the Church
has made it a mortal sin to eat eggs, butter, milk and meat on
fast-days. For neither St. Peter nor the Church institutes or teaches
anything contrary to Christ. And if they did, we must not obey them.
To do what they ask would indeed not be wicked; but it is wicked to
make a necessity and a commandment of that which is free, and to
pretend that something does defile and is sin of which Christ Himself
says that it is no sin and does not defile.
[Sidenote: Dispensation]
It follows, secondly, that it is sheer devil’s knavery for the pope to
sell letters and grant permission to eat butter, meat, etc.; for
Christ in this word has already made it a matter of liberty and has
permitted it.
[Sidenote: Special Fast-days]
In the third place, it is an error and a lie to say that goldfasts[1],
banfasts[2], and the fasts on the eve of Apostles’ days and saints’
days must be observed and that their non-observance is sin, because
the Church has so commanded. For against everything of the kind stands
this word of Christ: “That which goeth into the mouth doth not defile
the man.” Fasting should be free and voluntary, both as to the day and
as to the food, forever.
[Sidenote: The Orders]
Fourthly, the orders of St. Benedict, and of St. Bernard, the
Carthusians, and all others which avoid the use of meat and other food
because they hold that this is necessary and commanded and that not to
do so would be sin, contradict Christ. For their law flatly
contradicts the word of Christ and says: That which goeth into the
mouth defileth. Then they must make Christ a liar when He says: “That
which goeth into the mouth defileth not the man.” Thus you see that
this one saying of Christ mightily condemns all orders and spiritual
rules. For if that which goeth into the mouth does not defile, how
much less will that defile which is put on the body? whether it be
cowl, coat, shirt, hose, shoes, cloak, whether green, yellow, blue,
red, white, motley, or whatever one wish. And the same is true of
places, whether churches, cells or the rooms of a house.
It follows that he who regards it a sin for a monk to go without the
dress of his order, and would not leave it a matter of freedom, also
makes Christ a liar and makes that a sin which Christ freed from sin,
and says Yes! where Christ says No! What then are such monks but
people who say to Christ’s very ace. Thou liest! there is sin in that
which thou sayest is not sin. It will not help them to quote St.
Bernard, St. Gregory, St. Francis and other saints. We must hear what
Christ says, Who alone has been made our Teacher by the Father, when
on Mount Tabor He said, Matthew xvii, 5, “This is my beloved Son, in
Whom I am well pleased; hear ye Him.” [Matt. 17:5] He did not say.
Hear ye St. Bernard, St. Gregory, etc., but, Hear ye Him, Him, Him, my
beloved Son. Who knows how far the saints sinned or did right in this
matter? What they did, they did not of necessity nor by commandment.
Or if they did it as of necessity and by commandment, they erred, and
we must not forsake Christ to follow them.
All this is confirmed by Christ in the words which follow in Matthew
xv, 11, “That which cometh out of the mouth, this defileth a man. For
out of the mouth, coming forth from the heart, come evil thoughts,
adulteries, fornications, thefts, false witness, blasphemies, etc.
These defile a man.” [Matt. 15:11] Here we ask, If that alone is sin
and defiles a man, which proceeds from the heart, as Christ here so
strongly argues and decides, how then can butter, milk, eggs, cheese
defile, which proceed not from the mouth nor from the heart, but come
from the belies of cows and of hens? Who has ever seen meat, tonsures,
cowls, monasteries, hair-shirts coming out of men’s mouths? Then it
must be the cows that sin in giving us milk and butter, and in bearing
calves.
Therefore, all the laws of monks and of men concerning food, clothing
and places and all things that are external, are not only blasphemy of
God and lying and deceiving, but the buffoonery of apes. It is true, a
man may have an inordinate desire to eat excessively and to dress
extravagantly; but that proceeds from the heart, and may refer to fish
as well as to meat, to gray homespun as well as to red velvet. In
short, Christ does not lie when He says, “That which goeth into the
mouth defileth not a man, but that which cometh out of the mouth, this
defileth a man.”
But if it is true that neglect to do what men command neither defiles
nor is sin, then on the other hand, the keeping and doing of men’s
commandments cannot make us clean nor give us merit; since only the
opposite of sin and of the unclean is clean and gives merit.
Therefore, all of the monastic life neither makes clean nor gives
merit. And that is what the Lord Christ means when He says, Matthew
XV, 9, “In vain do they worship me with the commandments of men.”
[Matt. 15:9] Why ‘in vain’? Because neglecting them is no sin and
keeping them is no merit, but both are free. They deceive themselves,
therefore, and make a merit of that which is no merit, and are afraid
of sinning where there is no sin, as Psalm xiv, 5, says, “There have
they trembled for fear, where there was no fear.” [Ps. 14:5]
IV
St. Paul in I Timothy iv, 1-7 says: “Now the Spirit speaketh
expressly, that in the latter times some shall depart from the faith,
giving heed to seducing spirits, and doctrines of devils; speaking
lies in hypocrisy; having their consciences seared with a hot iron;
forbidding to marry, and commanding to abstain from meats, which God
hath created to be received with thanksgiving of them which believe
and know the truth. For every creature of God is good, and nothing to
be reused, if it be received with thanksgiving: for it is sanctified
by the word of God and prayer. If thou put the brethren in remembrance
of these things, thou shat be a good minister of Jesus Christ,
nourished up in the words of faith and of good doctrine, whereunto
thou hast attained. But refuse profane and old wives’ fables.” [1
Tim. 4:1-7]
O how this thunders and storms against all the works, doctrines and
orders of men. First, if they boast that they have derived their
practice from the pope and from holy fathers, what will Christ’s
judgment be? Will He not say, “Paul, My Apostle, is My chosen vessel,
as Luke writes. Acts ix, 15: why then have you not ascribed greater
authority to his word than to that of the pope and the fathers, of
whom you do not know whose vessels they are?” [Acts 9:15] How will
they stand before Him?
Next, we ask them whether butter, eggs, meat, milk and all the food
which they avoid on fast-days and in the orders, have not been created
by God, and are not God’s good creatures? Then it is certain that they
are the men of whom Paul here says that they forbid the food which God
has created and has given to believers to use. And they also forbid
marriage, so that they cannot escape: this passage its them and is
spoken of them. Let us see what Paul thinks of them and how he
reproves them.
[Sidenote: Departed from the Faith]
I. They have departed from the faith; for they could not have
introduced such doctrines and works if they had not thought the
doctrines and works would make them pious and save them. But such an
opinion is of itself a sure sign that they have fallen away from the
faith, since it is the work of faith alone to do that which they
expect works to do, as has frequently been said.
[Sidenote: Give Heed to Seducing Spirits]
II. They give heed to seducing spirits. He does not say, “to seducing
men,” but “to seducing spirits”; and these are they who pretend to be
spiritual and bear the name spiritual, and claim to be of the Spirit
and in the Spirit. But since they are without faith it is impossible
for them not to err in spiritual matters. Hence this is a fitting
succession: they depart from the faith and follow after error in the
spirit.
[Sidenote: Doctrines of Devils]
III. Their doctrines he calls “doctrines of devils.” This also must
follow where faith and the true Spirit are wanting: the devil gives
them the seducing spirit and leads them on with beautifully varnished
doctrines and works, so that they think they are altogether spiritual.
But since the doctrine does not originate in the Scriptures, it can be
the doctrine of no one but the devil.
[Sidenote: Speakers of Lies]
IV. They are speakers of lies. For they at times quote even the
Scriptures and the sayings of the fathers and wrest them to support
their doctrines, as we see them do daily. But this is all false and a
lie, since the Scriptures are altogether against them.
[Sidenote: Hypocrisy]
V. It is sheer hypocrisy. This is true and needs no comment. For all
that they do is only appearance and show, concerned with external
matters of food and clothes.
[Sidenote: Seared Conscience]
VI. They have their conscience seared with a hot iron; that is, they
have an unnatural conscience. For where there is no sin nor matter of
conscience, they make sin and a matter of conscience, as was said
above. Just as a scar caused by searing is an unnatural mark on the
body.
[Sidenote: Forbid to Marry]
VII. They forbid to marry, by creating an estate in which there shall
be no marriage, as we see in the case of both priests and monks.
Wherefore, behold the judgment of God upon such doctrines and estates:
that they are doctrines of devils, seducing doctrines, false
doctrines, faithless doctrines, hypocritical doctrines. God help us!
Who would remain in them when God Himself passes such judgment? What
would it help you, if you had made a thousand vows and oaths on such
doctrines? Nay, the stricter the vow, the more reason to break it,
because it was made after the devil’s doctrines and against God.
[Sidenote: The Tatianists]
But see how cleverly they worm themselves out and ward off this text
from themselves, saying that it does not apply to them, but to the
Tatianists[3], the heretics who condemned marriage altogether. Paul,
however, does not speak here of those who condemn marriage, but of
those who forbid it for the sake of appearing spiritual. Let us grant,
however, that Paul speaks against the Tatianists. Then, if the pope
does what the Tatianists did, why does it not apply to him as well? Be
they Tatianists or the pope, this text speaks of those who forbid
marriage. The words of Paul condemn the work, and make no distinction
about the person who does it. He who forbids marriage is the devil’s
disciple and apostle, as the words clearly say. And since the pope
does this, he must be the devil’s disciple, as must all his followers;
otherwise, St. Paul must be a liar.
[Sidenote: Forbid Food]
VIII. They forbid the food which God has created. Here, again, you see
that the doctrines of man are ascribed to the devil by God Himself
through the mouth of Paul. What greater and more terrible thing would
you wish to hear concerning the doctrines of men, than that they are a
falling away from the faith, seducing, false, devilish, hypocritical?
What will satisfy those whom this text does not satisfy? But if the
doctrine that forbids certain kinds of food is devilish and
unchristian, that which concerns clothes, tonsures, places and
everything external will be just as devilish and unchristian.
[Sidenote: The Manicheans]
But here again they worm themselves out, and say that St. Paul is
speaking of the Manicheans[4]. We are not asking about that. St. Paul
speaks of the forbidding of meats, and, be they Manicheans or
Tatianists, the pope and his followers forbid meats. Paul speaks of
the work which we see that the pope does. Therefore we cannot save him
from this text. If some other man arose today or tomorrow and forbade
meats, would it not apply to him, even if he were no Manichean? If
that way of interpreting Scripture were true, we might boldly do what
Paul here forbids, and say. It does not apply to us, but to the
ancient Manicheans. But that is not the way. Whether the pope with his
monks and priests be not a Manichean, I do not discuss; but I do say,
that in his teaching and works he contradicts the teaching of St. Paul
more than any Manichean.
[Sidenote: Unthankful]
IX. They are unthankful. For God has created meats, says St. Paul, to
be received with thanksgiving. And they refuse to receive them, that
they may have no occasion to be thankful for God’s goodness. The
reason for which is, that they have no faith and do not know the
truth. For Paul says, I Tim. iv, 3, “To them which believe and to them
which know the truth, they are given to be used with thanksgiving.” [1
Tim. 4:3] But if they are unbelieving and do not know the truth, as
St. Paul here says they are, they are beyond question heathen,
non-Christians, blind and foolish. And this, I suppose, they regard as
praise of the pope, priests and monks!
[Sidenote: Harmful Preachers]
X. Paul rebukes them as wicked, harmful preachers; for he says that
Timothy shall be a good preacher, nourished up in the words of faith
and of good doctrine, if he will put the brethren in remembrance of
these things. It follows that they who teach the contrary must be
wicked preachers and be nourished with words of unbelief and of wicked
doctrines.
[Sidenote: Old Wives’ Fables]
XI. He calls such doctrines profane and old wives’ fables. Is not that
foolish talk? He says that the great doctors busy themselves with
fables such as old wives chatter about behind the stove, and calls
them profane, unchristian and unholy idle talk, although the doctors
claim that they are the very essence of holiness!
Who has ever heard the doctrines of men so terribly decried in every
way? that they are apostate, unbelieving, unchristian, heathen,
seducing, devilish, false, hypocritical, searing the conscience,
unthankful, that they dishonor God and His creature and are harmful
ables and old wives’ chatter. Let him who can, flee from beneath this
judgment of God.
V
St. Paul in Colossians ii, 16 and the following verses says: “Let no
man burden you in meat or in drink or in respect of certain days which
are holy days, or days of the new moon or sabbaths, which are a shadow
of things to come, but the body is in Christ. Let no one seduce you
who follows his own will in the humility and religion of angels, of
whom he has never seen even one, vainly puffed up by his fleshly mind,
and does not hold fast the Head, from which all the body, by joints
and bands, is supplied with nourishment and is knit together, and so
groweth unto a stature given of God. If then you be dead with Christ
from the elements of this world, why do you burden yourselves with
ordinances as if you were alive? Ordinances which say. This thou shalt
not touch, this thou shalt not eat or drink, this thou shalt not put
on (which all perish in the using), according to the commandments and
doctrines of men, who have a show of wisdom because of their
self-chosen spirituality and humility, and because they do not spare
the body and do not supply its needs.” [Col. 2:16 ff.] Is St. Paul
here also speaking of the Manicheans or Tatianists? Or can we find
excuse here for the papists? He speaks against those who take captive
the consciences of men with the doctrines of men and make matters of
conscience of food, drink, clothes, days and everything that is
external. And it cannot be denied that the pope, the chapters and
monasteries with their rules and statutes do this when they forbid the
eating of meat, eggs and butter, and the wearing of ordinary clothes
such as other people wear. And here stands St. Paul, and says:
[Sidenote: Burden the Conscience]
I. “Let no man burden your consciences, or judge or condemn you in
respect of food, drink, clothes or days.” What does this mean if not
this: Be not priests nor monks, nor in any way keep the pope’s laws;
and believe him not when he says that a certain thing is sin or a
matter of conscience. See, here God through Paul commands us to
despise the laws of the pope and of the monasteries, and to keep them
free, so that they do not take captive the conscience. That is as much
as to say, Do not become monks or priests, and let him who has become
monk or priest turn back, or else retain his position as a matter of
freedom without constraint of conscience.
And although Paul wrote this of the Jews, who did such things
according to the Law (for he says in Colossians ii, 17, that they have
the shadow and type of things to come, but that the body itself is in
Christ [Col. 2:17]), yet it holds much more against the decrees of the
pope and of the monks. For if that which God has decreed comes to an
end and shall no longer bind the consciences of men, how much more
shall men neither decree nor keep anything that would bind the
conscience? And farther on more will be said of the laws of mere men,
for
[Sidenote: By-paths]
II. He says, “Let no one seduce you or lead you toward paths the prize
in by-paths.” What does this mean but to lead men to works and away
from faith, which alone is the one right road by which to gain the
prize of salvation, to strive toward heaven by other ways, and to
claim that this is the way to gain the prize? And this is what the
orders and the pope’s doctrines do. And what are the ways they
propose? Listen:
[Sidenote: Humility]
III. He says, “In self-willed humility and the religion of angels.”
What words could better it the orders? Is it not true that the pope
and all of them prattle much of their obedience, which is said to be
the noblest virtue, that is, the precious spiritual humility of the
papists? But who has commanded this humility? They themselves have
invented it and sought it out that they might seduce themselves. For
with it they have withdrawn themselves from the common humility and
obedience which God has commanded, namely, that every one shall humble
himself and be subject to his neighbor. But they are subject to no man
on earth, and have withdrawn themselves entirely; they have made an
obedience and a humility of their own after their statutes. Yet they
claim that their obedience is superhuman, perfect and, as it were,
angelic, although there are no more disobedient and less humble people
on earth than they are.
In the same way they also have their vows of chastity and poverty.
They do not work like other people but, like the angels in heaven,
they praise and worship God day and night; in short, their life is
heavenly, although nowhere on earth can you ind more horrible
unchastity, greater wealth, less devotional hearts, or more hardened
people than in the spiritual estate, as every one knows. Yet they
seduce all the world from the true way to the by-path with their
self-willed, beautiful, spiritual and angelic life. All this, it seems
to me, is not spoken of the Jews nor of the Manicheans, but of the
papists; the works prove it.
[Sidenote: Uncertainty]
IV. He says, “He walks in such religion and in that which he has never
seen.” This is the very worst feature of the doctrines of men and the
life built upon them, that they are without foundation and without
warrant in the Scriptures, and that men cannot know whether what they
do is good or wicked. For all their life is an uncertain venture. If
you ask them whether they are certain that what they are and do is
pleasing to God, they say, they do not know, they must take the
chances: “the end will show us.” And this is all they can say, for
they have no faith, and faith alone makes us certain that all that we
are is well-pleasing to God, not because of our merit, but because of
His mercy. Thus all their humility, obedience and all of their
religion is, at the very best, uncertain and in vain.
[Sidenote: Vainly Puffed Up]
V. “Vainly they puff themselves up,” that is, they have no
reason to do so. For although their practices are uncertain,
unbelieving and altogether damnable, yet they make bold to puff
themselves up and to claim that they have the best and the only true
way, so that in comparison with theirs every other manner of living
stinks and is nothing at all. But this puffed-up carnal mind of theirs
they neither see nor feel, so great is their angelic humility and
obedience! O, the fruit of the doctrines of men!
[Sidenote: Against Christ]
VI. “They do not hold fast the Head,” which is Christ. For the
doctrines of men and Christ cannot agree; one must destroy the other.
If the conscience finds comfort in Christ, the comfort derived from
works and doctrines must all; if it finds comfort in works, Christ
must fall. The heart cannot build upon a twofold foundation; one must
be forsaken. Now we see that all the comfort of the papists rests upon
their practices; for if it did not rest upon them, they would not
esteem them and would give them up, or else they would use them as
matters of freedom, how and when they pleased.
If there were no other misfortune connected with the doctrines of men,
this were of itself all too great—that for their sake Christ must be
forsaken, the Head must be lost, and the heart must build on such an
abomination. For this reason St. Peter calls the orders abominable and
damnable heresies, which deny Christ, when he says, in the Second
Epistle, ii, I, “There shall arise among you false teachers, who
privily shall bring in damnable heresies, and deny the Lord that
bought them.” [2 Pet. 2:1]
[Sidenote: Why Burden the Conscience?]
VII. It is clear enough that he means our spiritual estate when he
says, “If ye be dead with Christ, why do ye burden your consciences
with ordinances, such as: This thou shalt not touch, this thou shalt
not eat, this thou shalt not wear, etc.” Who can here deny that God
through St. Paul forbids us to teach and to hear all doctrines of men,
in so far as they constrain the conscience? Who then can with a good
conscience be a monk or a priest, or be subject to the pope? They must
confess that their consciences are taken captive with such laws. Thus
thou seest what a mighty saying this is against all doctrines of men.
It is dreadful to hear that they forsake Christ the Head, deny the
faith and so must needs become heathen, and yet think their holiness
upholds the world.
VI
Paul, in Galatians I, 8., says: “But though we, or an angel from
heaven, preach any other gospel unto you than that which we have
preached unto you, let him be accursed[5]. As we said before, so say I
now again, If any man preach any other gospel unto you than that ye
have received, let him be accursed.” [Gal. 1:8 f.]
[Sidenote: God’s Ban]
In these words you hear a judgment of God against the pope and all
doctrines of men, which says that they are under the ban. And this ban
is not like the pope’s ban; it is eternal and separates a man from
God, from Christ, from all salvation and from everything that is good,
and makes him the companion of devils. O what a terrible judgment is
this! Look now, whether the pope, priests and monks do not proclaim
another and a different doctrine than that taught by Christ and His
Apostles. We said above that Christ teaches, “What goeth into the
mouth doth not defile a man.” Contrary to this and beyond it the pope,
priests and monks say, “Thou liest, Christ, in so saying; for the
eating of meat defiles a Carthusian and condemns him; and the same is
true of the other orders.” Is not this striking Christ on the mouth,
calling Him a liar and blaspheming Him, and teaching other doctrines
than He taught? Therefore it is a just judgment, that they in their
great holiness are condemned like blasphemers of God with an eternal
ban.
VII
Paul, in Titus i, 14, says: “Teach them not to give heed Titus to
Jewish fables, and commandments of men, that turn them from the
truth.” [Titus 1:14]
[Sidenote: Christ, or Men?]
This is a strong command, that we are not at all to regard the
commandments of men. Is not this clear enough? And Paul gives his
reason: they turn men from the truth, he says. For as has been said
above, the heart cannot trust in Christ and at the same time in the
doctrines or the works of men. Therefore, as soon as a man turns to
the doctrines of men he turns away from the truth, and does not regard
it. On the other hand, he who finds his comfort in Christ cannot
regard the commandments and the works of men. Look now, whose ban you
should fear most! The pope and his followers cast you far beyond hell
if you do not heed their commandments, and Christ commands you not to
heed them on pain of His ban. Consider whom you wish to obey.
VIII
II Peter ii, 1-3: “There shall be false teachers among you, who
privily shall bring in damnable heresies, even denying the Lord that
bought them, by reason of whom the way of truth shall be evil spoken
of, and through covetousness shall they with feigned words make
merchandise of you.”
[Sidenote: The Orders Damnable Heresies]
So then, the orders and monastic houses are damnable heresies. Why?
Because they deny Christ, and blaspheme the way of faith. How? Christ
says, there is no sin and no righteousness in eating, drinking,
clothes, places and works of men; this they condemn, and teach and
live the opposite, namely, that sin and righteousness are in these
things. Hence Christ must be a liar, He must be denied and blasphemed
together with His teaching and faith. And they make use of feigned
words, and make much of their obedience, chastity and worship; but
only through covetousness, that they may make merchandise of us, until
they have brought all the wealth of the world into their possession,
on the ground that they are the people who by their worship would help
every man to heaven. For this reason they are and remain damnable and
blasphemous heresies.
IX
Christ says, in Matthew xxiv, 23 ff.: “Then if any man shall say unto
you, Lo, here is Christ, or there; believe it not. For there shall
arise false Christs and false prophets, and shall show great signs and
wonders; insomuch that, if it were possible, they shall deceive the
very elect. Behold, I have told you before, Wherefore if they shall
say unto you, Behold, he is in the desert; go not forth: behold, he is
in the secret chambers; believe it not.”
Tell me, how can a monk be saved? He binds his salvation to a place
and says, “Here I find Christ; if I did not remain here, I should be
lost.” But Christ says, “No, I am not here.” Who will reconcile these
two? Therefore, it is clear from this word of Christ that all
doctrines which bind the conscience to places are contrary to Christ.
And if He does not allow the conscience to be bound to places, neither
does He allow it to be bound to meats, clothes, postures or anything
that is external. There is no doubt then that this passage speaks of
the pope and his clergy, and that Christ Himself releases and sets
free all priests and monks, in that He condemns all orders and
monasteries and says, “Believe not, go not out,” etc.
He says the same thing also in Luke xvii, 20 f.: “The kingdom of God
cometh not with observation, and men shall not say, Lo here! or, Lo
there! For, behold, the kingdom of God is within you.” [Luke 17:20 f.]
Is not this also clear enough? The doctrines of men can command
nothing but external things; and since the kingdom of God is not
external, both teachers and disciples must needs miss the kingdom and
go astray. Nor will it help them to say that the holy fathers
instituted the orders. For Christ has already destroyed this argument,
since He says, that the very elect might be misled, that is, they will
err, but not remain in their error. How else would it be an exceeding
great error, if the elect were not misled? Let the teaching and the
practice of the saints be what it will, the words of Christ are
certain and clear. Him we must follow, and not the saints, whose
teaching and works are uncertain. What He says stands firm, “The
kingdom of God is among[6] you, and not at a distance, either here or
there.”
X
Solomon, in Proverbs xxx, 5 f., says: “Every word of God is purified:
and is a shield unto all them that put their trust in it. Add thou not
unto His words, lest He reprove thee, and thou be found a liar.”
[Prov. 30:5 f.]
With this I will end or the present; or there is much more in the
prophets, especially in Jeremiah, of which I have written in the
treatise on Confession. Here then Solomon concludes that he is a liar
who adds aught to the words of God; for the Word of God alone is to
teach us, as Christ says, Matthew xxiii, 8, “Be ye not called masters.
One Master is in you, even Christ.” [Matt. 23:8] Amen.
A Reply to Texts Quoted in Defense of the Doctrines of Men
The first is Luke x, 16, where Christ says, “He that heareth you,
heareth Me; and he that despiseth you, despiseth Me.” [Luke 10:16] He
spoke similar words in Matthew x, 40 [Matt. 10:40], and in John xiii,
20 [John 13:20]. Here, they claim, Christ demands of us that we accept
their man-made laws.
[Sidenote: The Command of Christ]
I reply: That is not true. For immediately before speaking these
words, Christ says, “Go and say, the kingdom of God is at hand.”
[Matt. 10:7, Luke 10:9] With these words Christ stops the mouths of
all the teachers of the doctrines of men, and commands the apostles
what they are to teach, and Himself puts the words in their mouth,
saying that they shall preach the kingdom of God. Now he who does not
preach the kingdom of God is not sent by Christ, and him these words
do not concern. Much rather do these words demand of us that we hear
not the doctrines of men. Now to preach of the kingdom of God is
nothing else than to preach the Gospel, in which the faith of Christ
is taught, by which alone God dwells and rules in us. But the
doctrines of men do not preach about faith, but about eating,
clothing, times, places, persons and about purely external things
which do not profit the soul.
[Sidenote: The Perversion of the Text]
Behold how honestly the pious shepherds and faithful teachers have
dealt with the poor common people. This text, “Who hears you, hears
me,” they have in a masterly fashion torn out of its context and have
terrified us with it, until they have made us subject to themselves.
But what precedes, “Preach the kingdom of God,” they have taken good
care not to mention, and have bravely leaped over it, that they might
by no means be compelled to preach nothing but the Gospel. The noble,
and most excellent teachers! We ought to thank them for it!
In Mark, the last chapter, we read that He sent out the disciples to
preach. Let us hear what command He gives them, and how He sets a
limit to their teaching and bridles their tongues, saying, “Go ye into
all the world, and preach the Gospel to every creature. He that
believeth, shall be saved,” etc., Mark xvi, 15 [Mark 16:15]. He does
not say, Go and preach what you will, or what you think to be good;
but He puts His own word into their mouth, and bids them preach the
Gospel.
In Matthew, the last chapter, He says, “Go and make disciples of all
nations, baptise them in the Name of the Father and of the Son and of
the Holy Ghost; and teach them to observe all things which I have
commanded you.” Here, again. He does not say, Teach them to observe
what you devise, but what I have commanded you. Therefore the pope and
his bishops and teachers must be wolves and the apostles of the devil;
it cannot be otherwise, for they teach not the commands of Christ, but
their own words. So also in Matthew xxv, 15, in the parable of the
three servants, the Lord points out that the householder bade the
servants trade not with their own property, but with his, and gave the
first five talents, the second two and the third one. [Matt. 25:15]
Our second text is Matthew xxiii, 2 f., where the Lord says, “The
scribes and Pharisees sit in Moses’ seat. All therefore whatsoever
they bid you observe, that observe and do.”
Here, here, they say, we have authority to teach what we think to be
right.
[Sidenote: Moses’ Seat]
I answer: If that is what Christ means, then we are in a sorry plight.
Every pope might then create more new laws, until the world could no
longer contain all the laws. But they quote this text as they quote
the first. What do the words “sit in Moses’ seat” mean? Let us ask,
what did Moses teach? And if he still sat in his seat today, what
would he teach? Beyond a doubt, nothing but what he taught of old,
namely, the commandments and the word of God. He never yet spoke the
doctrines of men, but what God commanded him to speak, as almost every
chapter of his shows. It follows, then, that he who teaches something
else than Moses teaches, does not sit in Moses’ seat. For the Lord
calls it Moses’ seat, because from it the doctrines of Moses should be
read and taught. The same meaning is contained in the words which
follow, in which the Lord says, “But do not ye after their works, for
they say, and do not; for they bind heavy burdens and grievous to be
borne, and lay them on men’s shoulders; but they themselves will not
move them with one of their fingers.” [Matt. 23:3 f.]
See, here He reproves their works, because they add many laws to the
doctrines of Moses and lay them on the people, but themselves do not
touch them. And afterward He says, in verse 13, “Woe unto you, scribes
and Pharisees, hypocrites! which say, Whosoever shall swear by the
temple, it is nothing; but whosoever shall swear by the gold of the
temple, he is a debtor! Ye fools and blind; for whether is greater?
the gold, or the temple that sanctifieth the gold?” [Matt. 23:13, 16
f.] Is it not clear that Christ here condemns their doctrines of men?
He can, therefore, not have confirmed them by speaking of sitting in
Moses’ seat; else He would have contradicted Himself. Therefore Moses’
seat must mean no more than the Law of Moses, and the sitting in it no
more than the preaching of the Law of Moses.
This is what Moses himself said of his seat and doctrine, Deuteronomy
iv, 2, “Ye shall not add unto the word which I command you.” [Deut.
4:2] And in Deuteronomy xii, 32, “What thing soever I command you,
observe to do it; thou shalt not add thereto nor diminish from it.”
[Deut. 12:32] These doctrines they were required to teach in Moses’
seat; therefore Moses’ seat cannot endure any doctrines of men.
[Sidenote: St. Augustine]
St. Augustine is quoted as having written in *the Book against the
Letter of the Manicheans*[7], “I would not believe the Gospel if I did
not believe the Church.”
Here you see, they say, we are to believe the Church more than the
Gospel.
[Sidenote: Authority]
I answer: Even if Augustine had used those words, who gave him
authority, that we must believe what he says? What Scripture does he
quote to prove the statement? What if he erred here, as we know that
he frequently did, as did all the fathers? Should one single sentence
of Augustine be so mighty as to refute all the texts quoted above?
That is not what God wills; St. Augustine must yield to them.
Further, if that were St. Augustine’s meaning, he would contradict
himself; for in very many places he exalts the Holy Scriptures above
the opinions of all teachers, above the decrees of all councils and
churches, and will have men judge of him and of the teachings of all
men according to the Scriptures. Why then do the faithful shepherds
pass by those sayings of St. Augustine, plain and clear as they are,
and light on this lonely one, which is so obscure and sounds so unlike
Augustine as we know him from all his writings? It can only be because
they want to bolster up their tyranny with idle, empty words.
[Sidenote: Words Perverted]
Furthermore, they are deceivers, in that they not only ascribe to St.
Augustine an opinion he did not hold, but they also falsify and
pervert his words. For St. Augustine’s words really are, “I would not
have believed the Gospel if the authority of the whole Church had not
moved me.” Augustine speaks of the whole Church, and says that
throughout the world it with one consent preaches the Gospel and not
the Letter of the Manicheans; and this unanimous authority of the
Church moves him to consider it the true Gospel. But our tyrants apply
this name of the Church to themselves, as if the laymen and the common
people were not also Christians. And what they teach they want men to
consider as the teaching of the Christian Church, although they are a
minority, and we, who are universal Christendom, should also be
consulted about what is to be taught in the name of universal
Christendom. See, so cleverly do they quote the words of St.
Augustine: what he says of the Church throughout all the world, they
would have us understand of the Roman See.
But how does it follow from this saying that the doctrines of men are
also to be observed? What doctrine of men has ever been devised that
has been accepted and preached by all of the universal Church
throughout the world? Not one; the Gospel alone is accepted by all
Christians everywhere.
[Sidenote: Their True Meaning]
But then we must not understand St. Augustine to say that he would not
believe the Gospel unless he were moved thereto by the authority of
the whole Church. For that were false and unchristian. Every man must
believe only because it is God’s Word, and because he is convinced in
his heart that it is true, although an angel from heaven and all the
world preached the contrary. His meaning is rather, as he himself
says, that he finds the Gospel nowhere except in the Church, and that
this external proof can be given heretics that their doctrine is not
right, but that that is right which all the world has with one accord
accepted. For the eunuch in Acts viii, 37, believed on the Gospel as
preached by Philip, although he did not know whether many or few
believed on it [Acts 8:37]. So also Abraham believed the promise of
God all by himself, when no man knew of it, Romans iv, 18 [Rom. 4:18].
And Mary, Luke i, 38 [Luke 1:38], believed the message of Gabriel by
herself, and there was no one on earth who believed with her. In this
way Augustine also had to believe, and all the saints, and we too,
every one for himself alone.
For this reason St. Augustine’s words cannot bear the interpretation
they put upon them; but they must be understood of the external proof
of faith, by which heretics are refuted and the weak strengthened in
faith, when they see that all the world preaches and regards as Gospel
that which they believe. And if this meaning cannot be found in St.
Augustine’s words, it is better to reject the words; for they are
contrary to the Scriptures and to all experience if they have that
other meaning.
[Sidenote: The Apostles Also Men]
Finally, when they are refuted with Scripture so that they cannot
escape, they begin to blaspheme God and say, “But St. Matthew, Paul
and Peter also were men; therefore what they teach is also the
doctrine of men. And if their doctrine is to be observed, let the
pope’s doctrine be observed as well!” Such blasphemy is now being
uttered even by some princes and bishops, who count themselves wise.
When you hear such utterly hardened and blinded blasphemers, turn away
from them or stop your ears; they are not worthy that one should talk
with them. If that argument were to hold, then Moses also was a man,
and all the prophets were men. Then let us go our way, and believe
nothing at all, but regard everything as the doctrine of men, and
follow our fancy.
[Sidenote: Answer]
But if you will talk with them, do so, and say, Well, let St. Paul or
Matthew be the doctrine of men; then we ask, Whence comes their
authority? How will they prove that they have authority to teach and
to be bishops? Or how shall we know where the Church is? If they say
that St. Matthew has so asserted in Matthew xvi, 19 [Matt. 16:19], or
St. Paul in some place or other, do you say, But that does not hold:
they are the doctrines of men, as you say; you must have God’s Word to
confirm you. And then you will find that these hardened blasphemers
put themselves to shame and confusion with their own folly. They
cannot even distinguish between a man who speaks for himself and one
through whom God speaks. The words of the Apostles were commanded them
by God, and confirmed and proved by great miracles, such as were never
done for the doctrines of men. And if they are certain in themselves,
and will prove it to us, that God has commanded them to teach as they
do, we will believe them as we believe the Apostles. If it is
uncertain whether the words of the Apostles are of God, who will give
us certainty that their doctrines of men are of God? *O furor et
amentia his saeculis digna!*[8]
[Sidenote: Why Doctrines of Men are Condemned]
But we do not condemn the doctrines of men because they are the
doctrines of men, for we would gladly endure them, but because they
are contrary to the Gospel and to the Scriptures. The Scriptures set
the consciences of men free, and forbid that they be taken captive
with the doctrines of men. The doctrines of men take captive the
conscience. This conflict between the Scriptures and the doctrines of
men we cannot reconcile. Hence, because these two forms of doctrine
contradict one another, we allow even young children to judge here
whether we are to give up the Scriptures, in which the one Word of God
is taught from the beginning of the world, or the doctrines of men
which were newly devised yesterday and change daily? And we hope that
every one will agree in the decision that the doctrines of men must be
forsaken and the Scriptures retained. For they cannot be reconciled,
but are by nature opposed to one another, like fire and water, like
heaven and earth; As Isaiah Iv, 8 f. says: “As the heavens are exalted
above the earth, so are my ways higher than your ways.” [Isa. 55:8 f.]
Now he who walks on the earth cannot at the same time walk in heaven,
and he who walks in heaven cannot walk on the earth.
Therefore we request the papists that they first reconcile their
doctrines with the Scriptures. If they accomplish that, we will
observe their doctrines. But that they will not do before the Holy
Spirit has become a liar. Therefore we say again. The doctrines of men
we censure not because they are spoken by men, but because they are
lies and blasphemies against the Scriptures. And the Scriptures,
although they also were written by men, are not of men nor from men,
but from God. Now since Scriptures and the doctrines of men are
contrary the one to the other, one must lie and the other be true. Let
us see to which of the two they themselves will ascribe the lie. Let
this suffice.
Footnotes
[1] Goldfasts are the ember-fasts, on the three ember-days of each of
the four seasons of the year; possibly called “goldfasts” because on
these days rents were collected. See Realencyklopädie, 5: 780, 9.
[2] The fasts enjoined upon a people by a public edict or ban. The
term “ban” as here used does not denote the Church’s excommunication,
but an authoritative proclamation.
[3] The Tatianists, followers of Tatian, who lived in Syria in the
middle of the second century. Tatian, apparently basing his view of
marriage upon 1 Cor. 7:5, ascribes the institution of marriage and the
whole Old Testament Law to the devil. Eusebius held that Tatian was
the founder of a sect known as the Encratites, or Abstainers.
Modern historians see in the Encratites groups of ascetic Christians
found frequently in the early Church, somewhat similar to the later
monks and nuns, so that Harnack can write that Tatian “joined the
Encratites.” Dogmengeschichte3, I, 227 n. See Realencyklopädie3,
19, 386-394 on Tatian; 5, 392 f. on the Encratites.
[4] The Manicheans, strictly speaking not a Christian sect, but a
rival religious community, which made inroads upon the Christian
Church. Founded by the Babylonian Mani, who was born in the third
century, they taught the inherent evil of all matter, and consequently
had many fasts, averaging seven days in each month, while the
“perfect” among them abstained from meat, wine and marriage. See
Realencyklopädie 3, 12, 193-228; von Orelli, Religionsgeschichte,
279-291.
[5] The Greek anathema Luther here translates ein Bann, “let him
be a ban.” This explains the reference to the ban below.
[6] Stehet untereuch, whereas above Luther writes *ist inwendig in
euch*.
[7] Contra Epistolam Manichaei, vi, Paris Ed., 1839, 28: 185: *Ego
vero Evangelic non crederem, nisi me ecclesiae catholicae commoveret
anctoritas*. On the preceding page Augustine had written: “If the
claim of truth be shown to be so evident that it cannot be called into
question, it is to be preferred before all those things by which I am
held in the Catholic faith.”
[8] O raging madness, worthy of our age!
Index
Scripture References
Index
Abel
Abraham
Absolution
power of
Abuses
Accident and substance
Adam
Adjutories
Administratio
Adversity
Agnes, St.
Agricola
Agriculture
Ahasuerus
Ahaz
d’Ailly
Albrecht of Brandenburg
Alexander of Hales
Alexander VI.
Alien sins
Allegories
Alveld
Ambrose
Amen, meaning of
Amerbach, Boniface
Amsdor
Angelic Sum
Angels
Angelus de Clavissio
Armas
Annates
Amie, St.
Anniversaries
Anniaities
Anthony, St.
Antichrist
Antonius of Florence
Antwerp
Apostles
Apostolic Council
Aquinas, Thomas
Archbishop
Aristotle
Articles of faith
Attrition
Augsburg, Diet of
Augustine, St.
Augustinian fathers
Augustinus Trimnphus
Auriaber
Avarice
Babylon
Babylonian captivity
Balaam
Balaam’s ass
Bamberg
Ban
power of
greater and lesser
purpose of
penalty of
Ban, danger of
harms no one
a medicine
to be respected
to be loved
unjust, to be desired
or debt
abuses of
does not exclude from Gospel
Banfasts
Baptism
grace of
makes priests
foundation of sacraments
a ship
God’s work
formula of
by wicked minister
efficacy of
significance of
vows of
comfort of
Bar to grace
Barbara, St.
Barnabas
Basel, Council of
Beer-money
Begging
Belief and faith
Belvidere
Benedict, St.
Benefit of clergy
Berlepsch, Hans von
Bernard, St.
Bethaven
Biel, Gabriel
Bigamy
Birettas
Bishops
Bishops’ paths
Blandina, St.
Blasphemy
Bohemians
Bonaventure
Boniace VIII.
Both kinds in the sacrament
Botschaten
Brandenburg
Bread, Sacrament of the Altar
daily, is Christ
Breves
Brotherhood, Christian
Brotherhoods
perversion of
kinds of
proper conduct of
Bull, Coena Domini
papal
Burer, Albrecht
Butter-letters
Cæsarini, Cardinal
Caiaphas
Cairo
Cajetan
Cambray, Cardinal of
Campolore
Canaan
Canon law
Canon of the mass
Canonical hours
Canonization
Canonry
Captivity of the Church
v. Babylonian Captivity.
Cardinals
Carlstadt
Carmelites
Carthusian
Castor and Pollux
Casus reservati
Catechisms
Cathedrals
Celibacy
Ceremonialist
Ceremonies
Certainty of salvation
Chancery, rules in
Chapters
Character indelebilis
Charity
Charles the Great
Charles V.
Chartreuse
Chastity
Christ
spiritual body of
as king and priest
sacrifice of the altar
sacrament
faith in
Christian nobility, duty of
Christian, the name
what makes
marks of a
Christianity
Church
authority of
cannot institute sacraments
community of Christians
our mother
and state
Church laws
Cicero
Circumcision
Circumstances
Clement V.
Clement VI.
Clement VII.
Clergy
Coadjutorships
Cognatio legalis and spiritualis
Collect
Cologne
Commandments of God
Commandments, Ten
Commend
Commerce
Communio
Communion
worthy
in two kinds
of saints
Complutensian polyglott
Compositions
Concordat of Vienna
Confession
Confessionalia
Confirmation
Congregations, power to elect priests,
Consanguinity, spiritual
Conscience
Constance, Council of
Constantine, Emperor
Contested benefices
Contrition
Corporal cloths
Corporations
Corpus juris canonici
Councils
Councils can err
Courtesans
Creed
Cremona
Crusades
Crying sins
Cyprian
Daniel
the pope as
Datarius
David
Deacons
Death
must serve the Christian
Decretals
Devil
Dignities
Dionysius, Areopagita
Disparihtas religionis
Dispensations
Divorce
Doctorate
Doctrines of men
Dominic, St.
Donation of Constantine
Donatus, St.
Dress, extravagance in
Dims Scotus
Durandus
Eck, John
Economic reforms
Edification of the Church
Elevation of the host
Elisha
Elvira, Council of
Emperor
Emser
England
Erasmus
Erurt
Estates of Christendom
Eternal life
Eugenius IV.
Evil spirit
Excesses in eating and drinking
Excommunication
Executio
Exemptions
Extortion
Extreme unction
Ezekiel
Fable quoted
Faculties
Faith
not a work
and promise
and works
alone justifies
all things depend on
fulfils commandments
unites with Christ
and love
Fasts
Fathers of the Church
Feast days
Feldkirchen
Fellowship, twofold
spiritual
Five senses, sins of
Florence, Council of
Forgiveness of sins
Forma sacramenti
Foundations
France
Francis, St.
Franciscans
Fraternities
Frederick, Duke
Frederick, Elector
Frederick I.
Frederick II.
Free will
Fruits of the mass
Fugger of Augsburg
General Council
George of Saxony
German knights
bishops and princes
nation
emperors
empire
mass
Germans
Germany
Gerson, John
Gibeonites
Gideon
Glosses
God, faith in
God’s bosom
Golden rule
Golden years
Goldfasts
Gospel
Goths
Government, good, a gift of grace
Grammatical sense of Scripture
Gratiæ expectivse
Greek Church
emperor
Greeks
Grimmenthal
Hadrian VI.
Halberstadt
Halle
Hamburg
Henry IV. and V.
Henry VIII
Heresy
Heretics
Herod
Hess, John
Hezekiah
Himmelsbriee
Hindrance of crime
error
Holy Ghost, faith in
Hubert, St.
Huss, John
Hussites
Hutten, Ulrich von
Hymns of praise
Iconoclastic controversy
Idolatry
Ignorance
Images
Immersion
Impediments
Impedimentum criminis
erroris
ligaminis
ordinis
Impotence
Incarnation
Incompatibilia
Incorporation
Indulgences
Indulta
Infant baptism
Ingenwinkel, Joh.
Innocent I.
Innocent III.
Innocent VIII.
Inquisition
Intercessions
Interdict
Investiture
Irregular monks
Isaiah
Isolani, Isidore
Israel
Italy
Jahrmarkt
James, St., Epistle of
Jehu
Jereboam
Jeremiah
Jerome
of Prague
John XXII.
Jonas, Justus
Jordan, crossing of
Joseph, affliction of
Jubilee years
Judas
Judgment day
Julius II.
Jus patronum
Jus verbi
Justification by faith
Kessler, John
Keys, power of
Kingdom of God
Kingship of the Christian
Kirchweihen
Koran
Laity
Lang, Johan
Lateran Council
Law, the
Law in the universities
Laws as snares for souls
of men
V. Doctrines of men.
Lay-baptism
Legal relationships
Leipzig
Disputation
Leo III.
Leo X.
Letters of confession
Liberty
not external
and service
Licenses
Link, Wenceslaus
Livings
Lombard, Peter
Lord’s Prayer
Lord’s Supper
Lotther, Melchior
Louis, King of France
Louvain
Love
Luther
pastoral concern
the German
as a fool
knowledge of Aristotle
not a mathematician
as a musician
compelled to speak
his progress
his duty
recantation
appeal to a council
zeal
separation from Rome
appeal to the pope
friend of the pope
his faith
as a reformer
purpose of writing
Magdeburg
Magistrate
Mainz
Man, nature of
inward
outward
of sin
Manichaeans
Manoah
Marcus Aurelius
Margaret of Braunschweig
Marriage
of the clergy
forbidden degrees
a type
a sacrament
hindrances
Martyrs
Mass
sacrifice of
letters
anniversary
mortuary
endowed
Maximilian, Emperor
Mecklenburg
Medicine in universities
Meissen
Melanchthon
Melchizedek
Memorial days
Mendicants orders
Merchants
Merseburg
Miltitz, Carl von
Ministerium
Ministry
Miracles
Missa catechumenorum and fidelium
Monasteries
Monastic life
Monstrance
Moses
Moses’ seat
Mother of God
Mühlphort, Hieronymus
Murner, Thomas
Mute sins
Mystery
and sacrament
Mystics
Name of God
Naples and Sicily, Kingdom of
Nathan
Natural law
revelation
New Testament
Nicæa, Council of
Nimrod
Noah
Nobility, German
Nürnberg, Diet of
Oblations
Observance
Occam, William of
Officia of the pope
Officials
Old Testament
Opus operantis
Opus operatum
Order to be observed
Orders, monastic
Ordinaries
Ordination
Origen
Ottilia, St.
Our Lady
Pallium
Palmers
Papacy
Papal court
secretaries
months
family
servant
letters
homage
Parents, duty toward
Participations
Passover
Patience
Patron saints
Paul, St.
Penalties to be abolished
Penance
second plank
Penitence
Persia
Peter, St.
Pfeffinger, D.
Philip of Hesse
Philosophy
Picards
Pilate
Pilgrimages
Pius, Pope
Pope
power of
can be deposed
errors of
tyranny
an idol
compared with Christ
wealth of
infallibility of
worldliness of
vicar of crucified Christ
vicar of absent Christ
duty of
temporal power of
letter to
Power not to be trusted
Prague
Prayer
Preachers
Preaching, true
Prebend
Precepts of the Church
Presbyters
Prierias, Sylvester
Priesthood of believers
why men seek
is ministry of the Word
Priests
Priests, officeholders
duty of
Primate
Private confession
mass
Privilegium fori
Promise of God
Proprius motus
Prostitution
Proverbs quoted
Purgatory
Quedunburg, convent
Real presence
Reason
Reformation
Reforms suggested
Regeneration
Regensburg
Regression
Remission of sins
Rentenkauf
Repentance
Res sacramenti
Reservatio pectoralis
Reservation, right of
Reserved cases
Rhine-toll
Rods, three
Roman curia
Roman Empire
Roman See
Romanists
Rome
Rulers, wicked
Sacrament of the Altar
institution of
reception of
not a law
not a sacrifice
daily use of
significance of
preparation for
benefit of
a sign
purpose of
misuse of
faith of
right use of
necessity of
Sacrament, types of
and the pope
Sacraments
parts of
signs of
two principal
grace of
fount of love
not a good work
efficacy of
of Old and New Law
significance of
not effective signs of grace
institution of
Sacramentum is mystery
Sacrifices
Safe conduct
Saints
Saints’ days
Samuel
Sardica, Council of
Satisfactions
Saul
Schism
Schismatics
Schools, Christian
for girls
Scrinium pectoris
Scriptures
commands and promises
Sebastian, St.
Secret sin
Sects
Sedulius, Cœlius
Sentences
Sententious theologians
Sermons
Signatura gratiæ and justitiæ
Signiicasti, Chapter
Simony
Sins
demand punishment
seven deadly
Siricius, Pope
Sixtus IV.
Slanderers
Social evil
Sodalities
Solite, Chapter
Solomon
Soul
immortality of
Spalatin
Spice trade
Spiritual, what makes us
duties
relationship
law
States of the Church
Stationaries
Staupitz
Stephen, St.
Sternberg
Strassburg
Students, restriction of
Substance and accident
Sycophants
Synaxis
Tatianists
Teachings of men, v. Doctrines of men.
Temporal estate
power
Temptations
Ten Commandments
Testament
Testament, words of
Tetzel
Teufelsbriefe
Theodidacti
Theodosius
Theology in the universities
text-books
Theses, XCV
Thomists
Timothy
Titus
Transaccidentation
Transubstantiation,
of communicant
Trent, Council of
Trier
Triple crown
Truth
Tulich, Herman
Turks
worst in Rome
Types
Tyranny, Roman
Unbelief
Unchastity
Unio
Unity of the Church
Universities
Usury
Valentine, St.
Valla, Laurentius
Varna, Battle of
Venice
Vergil
Vienna, Council, of
Virgin Mary
Visions
Votaries
Votive masses
Vows
of celibacy
ceremonial laws
triple
Wallbrüder
Walls, the three, of Rome
Wartburg
Wicked, success of
Will of God
Wilsnack
Witchcraft
Wittenberg
Wladislav
Word of God
Works
measure of
good, are sins
do not justify
Works of love
six, of mercy
World
Worms, Diet of
Worship, true
Würzburg, 82
Wyclif
Zedekiah
Zink, Johaimes
Zinskau
Zwickau Prophets
Zwilling, Gabriel
Scripture References
Genesis—
1:31
2:15
3:15
3:17
3:19
4:5
9:12
9:15
12:3
13:5
17:10ff
18:19
19:24
21:12
49:3
Exodus—
12:8, 11
12:35ff
13:2
13:13
20:4
20:12
20:17
22:28
23:15
34:20
37:7
Leviticus—
8:27
11:19
18:6ff
Numbers—
3:13
21:9
22:28
24:24
Deuteronomy—
1:31
4:2
4:19
8:3
10:16
12:32
14:18
16:16.
23:12f.
24:1
25:5
28:14
32:35
Joshua—
3:7
6:20
9:19
Judges—
6:36ff
9:2
13:19
20:21
I. Samuel—
2:30
16:13
II. Samuel 7:16
I. Kings—
1:38
12:26
12:31
18:21
19:20
II. Kings—
9:1
18:4
24:20
25:4
Esther 1:5
Job 31:27
Psalms—
13:3f
14:5
18;8
18:26
19:1ff
19:8
23:5
30:5
32:5f
33:16
44:23
58:4
63:5
64:1
67:1f
104:15
106:3
107:20
109:28
111:2
112:7
115:1
119:85
134:2
137:1
143:2
Proverbs—
6:27
15:8
30:5f
30:15
Ecclesiastes—
1:2
3:7
Song of Solomon 2:16
Isaiah—
2:8
3:4
3:10
5:4
3:13f
7:10ff
9:20
10:22
28:14
28:21
29:13
37:4
55:8
56:10
61:8
66:2
Jeremiah—
2:32
4:4
5:3
17:9
23:21
29:7
48:10
51:9
Lamentations—
1:1f
1:11
2:11ff
Ezekiel 2:6
Daniel—
1:6
2:21
3:30
4:14
4:35
5:29
6:16
11:39,43
Hosea—
2:19
4:6
4:15
10:5
13:9
Joel 1:5
Amos—
6:1
6:4-6
8:11
Jonah 3:5
Habakkuk 2:4
Zechariah 2:8
Malachi 2:7
Matthew—
3:2
3:6
4:1ff
4:4
4:17
5:3
5:16
5:18
5:22
5:25
5:29
5:32
5:40
5:45
6:7
6:12
6:14
7:3
7:12
7:15
7:18
7:20
8:13
9:1
10:7
10:8
10:10
10:16
10:40
11:23
12:1ff
12:33
13:14
13:52
15:4
15:8
15:9
15:11
15:13
15:14
16:19
17:5
17:24ff
17:33
18:4
18:10
18:15
18:18
18:19f
18:20
18:24, 28
19:6 123, 263.
19:6
21:13
22:2f 20
23:3f
23:8
23:13
23:14
23:15
23:16f
24:5
24:15
24:23f
24:24
25:15
25:40
26
26:2
26:21ff
26:26
26:27
26:28
26:29
26:41
27:34
27:35
28:19
Mark—
2:27
6:13
9:23
10:16
11:24
14
14:22
14:23
15:23
16:15
16:16
16:17
16:18
Luke—
1:38
1:52
1:53
2:22
2:34
6:30
7:16
9:48
9:56
10:7
10:9
10:16
11:5ff
11:16
11:28
12:14
12:32
16:22
17:20f
21:34
22
22:19f
22:25
22:32
22:20
23:26
John—
1:12
1:51
4:14
5:46
6:9
6:27
6:35, 41, 51
6:37,39
6:45
6:53, 55
6:54
6:63
7:38
8:7
8:11
8:26
8:44
8:50
9:31
10:27
11:25
13:1ff
13:20
14:6
17:9, 20
17:12
17:36
18:36
20:15-17
20:22ff
20:23
Acts—
2:46f
3:6
4:34f
5:5
5:9
5:39
6:4
6:6
8:18
8:17
8:37
9:15
9:19
13:10
14:11-16
15:6
16:3
17:16ff
17:22
17:54
18:6
28:11
Romans—
1:11
1:5
1:17
1:28
1:32
3:10ff
3:23
4:3
4
4:11
4:18
5:3
5:4
5:5
6:4,6
7:22
8:23
8:28
8:31
8:35, 3
8:36
9:16
9:33
10:4
10:9
10:10
10:17
11:32
12:4ff
12:17
12:19
13
13:1, 4
13:4
13:8
13:10
14:1ff
14:3
14:5
14:7f
14:14f
14:22
14:23
I. Corinthians—
1:1
1:2
1:7
1:21
1:23
2:2
2:7
2:12
2:15
3:18
3:22
4:1
4:15
4:20
5:5
5:11
6:1ff
6:7
6:12
7:5
7:7
7:9
7:15
7:18ff
7:23
8:4
8:13
9:4ff
9:14
9:19
9:27
10
10:5
10:16
10:17
10:23
10:25ff
11
11:20
11:21
11:23
11:24
11:25
11:29
11:30
12:12ff
12:25f
13:1
13:2
13:5
13:12
14:23
14:30
15:55ff
II. Corinthians—
2:17
3:17
4
4:13
4:16
10:3
10:8
11:13
11:31
12:9
13:8
13:10
Galatians—
1:8
2:3
2:11
2:14
2:20
3:4
4:4
5:1
5:6
5:17
5:22
5:24
6:2
6:5
Ephesians—
2:3
2:8
3:20
4:4
4:14
4:28
5:9
5:27
5:29
5:31
6:12
6:17
Philippians—
1:21
2:1
2:4
2:5
2:6
2:7
3:2
4:13
Colossians—
2:16
2:20
2:22
I. Thessalonians—
2:16
4:6
5:21
5:22
II. Thessalonians—
2:3
2:3-10
2:9
2:11
3:10
3:14
3:15
I. Timothy—
1:7
1:9
2:1
2:8
3:2
3:16
4:1ff
4:2f
4:3
4:4f
4:5
4:8
5:22
II. Timothy—
2:3
2:9
2:13
3:2
3:5-7
3:7
3:8
3:13
Titus—
1:6
1:14
3:1
3:5
Hebrews—
1:3
6
9:16
10:19, 22
10:23
11
11:6
12:15
James—
1:6
1:18
5:14
5:16
I. Peter—
2:11
2:2
2:9
2:10
2:13, 15
2:14
2:18
3:13
5:3
5:5
5:10
II. Peter—
1:9
2:1
2:1-3
2:3
I. John—
1:9
2:18, 22
3:2
4:3
II. John 10
Revelation—
2:9
5:10
13
22:11
Old Testament Apocrypha
Judith 6:15
Wisdom 6:8
Ecclesiasticus—
10:13
32:27
Baruch—
1:11
3:38
II. Maccabees 4:8, 12