The Life and Acts of Martin Luther
by Philip Melancthon

This translation appears in Hymns of the Reformation by Martin Luther,
reprint 1845 by J. Unwin (London).
Shelfmark: VM33/L97h, pp.157-251

Contents

• Part I
• Part II

PART ONE
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A HISTORY OF THE LIFE AND ACTIONS

OF THE VERY REVEREND DR. MARTIN LUTHER,

FAITHFULLY WRITTEN BY PHILIP MELANCTHON.

WITTEMBURG. 1549. (sic)

DR. MARTIN LUTHER.
That venerable man, Martin
Luther, whilst he was yet with us, gave us reason to hope that he might
himself, narrate the story of his life, with the circumstances of' conflict
attending it; and this he would undoubtedly have accomplished, had he not been
so soon called out of this mortal existence, onto the eternal fellowship of
God, and of his children in heaven.

Profitable indeed, would have been the contemplation of his private life,
clearly set forth, for it was full of examples calculated to confirm in after
times. the piety of the wise-hearted; and profitable also would have been the
recital of events which might tend largely to the information of posterity.
Such a work would also have refuted the calumnies of those who profess that
Luther, incited by the principal men of the day, or possibly by others, to
seek the downfall of episcopal power and dignity, or inflamed by personal
ambition, had become the instrument in loosing the bands of monastic thraldom.
Much advantage would have been derived from a copious and complete notice of
these incidents, illustrated and recorded by himself; and although malevolent
persons may object, that self-praise is an unworthy theme for a man to choose,
yet we well know the character of Luther to have been of such solidity, that
he would have written, even his own history, with the utmost good faith. We
may also assert, that many excellent and intelligent men are yet living, to
whom he could not but be aware, that the series of these events was well
known; it would then have been great folly, if as is sometimes done in works
of imagination, he had fabricated any other narrative; but since his lamented
death has deprived the world of his autobiography, we shall now, with
fidelity, relate those things connected with it which we have heard from his
own lips, and those to which we have ourselves been eyewitnesses.

The name of Luther is widely spread throughout the ramifications of an ancient
family within the Lordship of the illustrious Counts of Mansfield, but the
parents of Martin Luther originally resided in the town of Eisleben, where he
was born, subsequently they removed to Mansfield, where his father, John
Luther, filled the office of magistrate, and for his integrity of character,
was valued and beloved by all good men. In his mother, Margaret Luther, was
found a fair assemblage of domestic virtues; and a peculiar delicacy of mind
was conspicuous in her character, accompanied by the fear of God and the
spirit of prayer, so that many excellent women found in her a bright example
of Christian virtues. Her reply to questions which I have occasionally put to
her, respecting the time of her son's birth, was, that she clearly remembered
the day and the hour, but that she was doubtful as to the year; she said,
however, that he was born on the 10th of November, after eleven o'clock at
night; and that the name of Martin was given to the infant, because the
following day on which, by baptism, he was initiated into the church of God,
was dedicated to Saint Martin. But his brother James, a man of uprightness
and integrity, was accustomed to say, that the opinion of the family,
respecting Luther's age was, that he was born in the year of our Lord 1483.

When be had attained an age at which be was capable of receiving instruction,
his parents diligently accustomed their son Martin to the service and fear of
God, in connection with the performance of' social and family duties; and, as
is usual with good persons, they took care that he should receive literary
instruction, so that whilst yet quite young his education was entrusted to the
care of the father of George Emilius, who, as he is still living, can bear
witness to the truth of this relation. At that time the grammar-schools of
Saxony were not in a flourishing condition, and on this account, when Martin
had entered his fourteenth year, he was sent to Magdeburg, accompanied by John
Reineeke, whose character was afterwards of a shining order, and the influence
which he obtained in that neighbourhood consequently great. The affection
which subsisted between Luther and Reinecke, whether arising from a natural
accordance of mind, or from their companionship in youthful studies, was both
ardent and lasting. Luther, however, did not remain at Magdeburg longer than
twelve months.

During four succeeding years, passed in the school of Eisenach, he had an
opportunity of hearing a preceptor who illustrated grammatical studies with
greater accuracy and ability than he could have met with elsewhere; for I
remember to have heard his talents commended by Luther, who was sent to this
town from the circumstance of his mother's descent from an ancient and
honorable family in those parts.. Here he completed his grammatical studies.
The powers of his intellect being of a gigantic order and peculiarly adapted
to the science of eloquence, he speedily surpassed his contemporaries, both in
the copiousness of his language as a public speaker, and in prose composition;
whilst in poetry, be with ease excelled his competitors in the course of
learning.

Having thus tasted the sweets of literature, the soul of Luther ardently
thirsted for deeper draughts; and with this feeling he sought the University,
as being the fountain head of learning. The scope of so great a mind might
easily have embraced all the arts in succession, had it found teachers
competent to the work; and it is indeed possible that the calmer pursuits of
philosophy combined with oratory, would have proved advantageous in moderating
the impetuosity of his natural temperament. But at Erfurt, he was subjected
to the subtle dialectics prevalent at that time; these he readily embraced,
since by the acuteness of his understanding, he perceived with more facility
than other men, the causes and designs of those studies.

His spirit thus thirsting for knowledge, continually sought a more abundant
and better supply. He read many of the works of the ancient Latin authors, as
Cicero, Virgil, Livy and others; these he perused, not as schoolboys commonly
do, merely by gathering together a vocabulary of words, but for solid
instruction, and as mirrors of human life, by which means he gained a full
perception of the views and opinions of these writers, and as his memory was
both accurate and tenacious, much of what he read and heard was clearly placed
before his mental vision. Hence it was remarkable that even in his youth, the
talents of Luther were the admiration of the whole University.

Having attained the degree of Master in Philosophy, Luther now in his
twentieth year applied himself to the study of the law; and this he did by the
advice of his friends, who deemed that a mind of such large endowment, and of
such fertility in thought and diction ought by no means to be kept in the
shade, but to be called out for the benefit of the state. Soon afterwards
however, and when he had entered his one and twentieth year, suddenly, and in
a manner unexpected by his parents and other relatives, he went to the College
of Augustine monks, at Erfurt, and requested to be received into it. On his
entrance there, he not only applied with the closest diligence to
ecclesiastical studies; but also, with the greatest severity of discipline, he
exercised the government of himself, and far surpassed all others in the
comprehensive range of reading and disputation with a zealous observance of
fasting and prayer. He possessed a constitution at which I have often
marvelled, being of no small bodily stature, nor of a weekly (sic) habit
though very abstemious; I have seen him during four days successively, when in
perfect health, literally abstain from both meat and drink; at other times for
many days together, he has been satisfied with a small allowance of bread and
herring.

But the occasion of his entering on this course of life which he considered
more particularly adapted to the attainment of piety and the knowledge of God,
as he himself has related, and as many are already aware, was the following;
often when contemplating the wrath of God, as exhibited in striking instances
of His avenging hand, suddenly such terrors have overwhelmed his mind, as
almost to deprive him of consciousness; and I myself have seen him whilst
engaged in some doctrinal discussion, involuntarily affected in this manner,
when he has thrown himself on a bed in an adjoining room, and repeatedly
mingled with his prayers the following passage "God has concluded them all in
unbelief that he might have mercy upon all." These terrors he experienced
either for the first time, or in the most acute manner, during the year in
which he was deprived of a favorite friend, who lost his life by some accident
of which I am ignorant.

It was not therefore poverty, but religious zeal that led him to this kind of
monastic life, in which although he daily made himself acquainted with the
doctrine then taught in the schools, read "the Sententiaries," and in public
disputations, ably elucidated to admiring audiences, labyrinths of science,
inexplicable to others: yet, as in this course of life he sought, not the fame
of intellect, but an accession to his piety, he pursued these studies as a
recreation, and thus mastered with ease the systems of the schools. Meanwhile
he drank with avidity from those fountains of celestial wisdom, the prophetic
and apostolic scriptures, that he might acquaint himself with the will of God,
and that be might by the surest testimonies, increase his filial fear and
confirm his faith whilst the force of his mental anguish impelled him to
pursue with greater intensity, these devotional exercises.

He has often said that he was strengthened about this time by the discourses
of a certain aged man, in the college of Augustines at Erfurth, who, when he
disclosed to him the conflicts of his spirit, introduced his mind to new views
on the subject of faith; and he has told me that he led him to that article in
the creed, in which it is said " I believe in the remission of sins," which be
thus interpreted, "that it is necessary not only to believe in general terms,
that sins are remitted to some, as the devils also believe that they were
remitted to David or to Peter in particular, but that it is the command of God
that each individual man should realize the behest that his sins are forgiven
him.(") Luther said that this interpretation of his friend was confirmed by
the testimony of Bernardus, and that a passage in the discourse on the
Annunciation, has these words ; "but add, that then believe this also, that by
Him thy sins are forgiven thee." Such is the testimony which the Holy Ghost
speaketh in thine heart, saying, "thy sins are remitted unto thee;" and this
is in accordance with apostolic writ, being justified freely by his grace,
through the redemption that is in Christ Jesus." Luther was also established
in these opinions, not only by the above conversations, but also by the whole
tenor of the writings of the Apostle Paul, who uniformly inculcates the
doctrine that we are justified by faith. And when afterwards, he placed the
expositions of various authors on this subject, in comparison with the
preceding conversations, and with his own consoling experience of the work of
the Spirit, he evidently perceived the fallacy of the tenets supported by
these writers; and as he read and compared the precepts and examples recorded
by the Prophets and Apostles, and prayed daily for the establishment of his
faith, a clearer light by degrees, shone upon his way.

He now first directed his attention to the pages of Augustine, where both in
"The Interpretation of the Psalms," and in "The Treatise on the Letter and the
Spirit," he found many perspicuous sentiments which confirmed this doctrine of
faith, and fanned the flame of hope that had been kindled in his breast; nor
did he altogether relinquish the "Sententiaries.(") He could recite Gabrielis
and Cameracensis, almost verbatim; for a long time also, he applied closely to
the writings of Occam, the acumen of which author, he preferred to Thomas and
Scotus. He also read Gerson with diligence; but all the works of Augustine
were frequently read by him, and well stored in his memory. This rigid course
of application he commenced at Erfurt, in which town, at the Augustine
College, he remained four years.

At this time, in the year 1508 the Venerable Stupicius (sic) who had favored
the opening of the University at Wittenburg, and who was desirous of promoting
the study of Theology in that College, when he became acquainted with the
talent and erudition of Luther, then in the twenty-sixth year of his age,
invited him to that place, and there amid the daily literary exercises in the
schools, his intellectual powers gained still increasing brilliancy.

Luther was attentively listened to by men of high attainments, Doctor Martin
Mellerstadius and others; and Doctor M. has often said, that so great were the
energies of his mind, as to give clear evidence that he would one day, effect
the overthrow of the theories of learning which were then taught in the
schools. He now first expounded the Physics and Dialectics of Aristotle; at
the same time not forgetting his own favorite study, that of Theology.

After three years he went to Rome, on account of a monkish controversy, and
returning within a year, be was according to the custom of the schools,
presented to the Elector, Frederic, Grand Duke of Saxony, and dignified with
the degree of Doctor; for the Elector had heard him speak in public, and much
admired his lofty genius, his convincing eloquence, and the happy mode in
which he illustrated subjects brought forward in the assembly: but to form a
just estimate of his we should remember that the degree of Doctor was
conferred on Luther when only in the thirtieth year of his age. He has himself
told us, that when he strenuously declined accepting the degree, he received a
charge from Stupicius not to reject the honour conferred on him, adding in
pleasantry, that God had much work to be done in the church, for which purpose
at some future time, his labours would be called into action ; this although
uttered in jest, was realized in the event; as a host of presages often
indicates the approaching convulsions.

Luther now began his commentary on the Epistle to the Romans; then, that on
the Psalms; and he illustrated these writings in such a manner that, in the
opinion of the wise and good, the light of truth first dawned upon them after
a long night of darkness. He here shewed the distinction between the law and
the gospel; he refuted the error then reigning in the schools and councils,
which taught that men deserve the remission of their sins on account of their
own works, and the dogma of the Pharisees, that men are in themselves just
before God. In this manner Luther led the minds of men to the Saviour, and,
like John the Baptist, he pointed out "the Lamb of God who taketh away the
sins of the world".; he allowed that sins are freely remitted through the Son
of God, and that we must all receive this blessing by faith; these, with other
points of Christian doctrine, be set forth to them in a clear light.

A career of usefulness thus nobly begun, invested with no common authority, a
teacher whose practice so beautifully harmonized with his precepts, that his
appeals evidently arose, not from the lips only, but also from the heart. The
charm of so admirable a character won the affections of his hearers, as
according to the old proverb, "manner has more weight than words; " so that
when he afterwards effected a change in some of the established modes of
worship, men of rank who knew him well, were the less vehemently opposed to
him, on account of the ascendancy which he had gained over the public mind by
his elucidation of important theories, as well as by the sanctity of his life;
and united with him in lamenting the prevalence of opinions by which they saw
that the world was distracted.

Luther did not at this time make any alteration in the ceremonies of the
church; on the contrary, he still maintained a severe course of discipline
amongst his disciples, nor did he mingle therewith any of his own formidable
sentiments, but he explained to them, with renewed earnestness, the universal
and all-important doctrines of repentance, of the remission of sins, of faith,
and of the true consolation of the cross.

With so admirable a theology, the religious world was much captivated; and to
the learned also, it was not unwelcome, for they beheld, as it were, Christ,
the prophets and apostles brought out of darkness, the prison, and the prison
house; they perceived the distinction between the law and the gospel, between
the promises of the law and those of the gospel, and between philosophy and
the gospel; distinctions which certainly are not recognized in Thomas, Scotus,
and others of their school; he thus contrasted, spiritual Holiness with the
moral law.

At this time, the attention of the pupils in the university was directed to
the writings of Erasmus, as studies in the Latin and Greek languages; and thus
a more genial philosophy being exhibited to them, many who possessed sound and
liberal understandings, for the first time conceived a horror at the barbarous
sophistry of the monks.

Luther now began to devote himself more particularly to the acquirement of
Greek and Hebrew, in order that having made himself acquainted with the
properties and peculiarities of languages, and having drunk at the
well-springs of knowledge, he might attain a greater maturity of judgment.

When he entered on this course, venal indulgences were promulgated by Tetzel,
a friar of the Dominican order and a most audacious sycophant; at the same
time, Luther, who was ardent in the pursuit of holiness, being irritated by
his impious and nefarious harangues, published his own propositions on the
subject of indulgences, which are to be found in the first volume of his
works; these he affixed to the church contiguous to the castle of Wittemburg,
on the day before the festival of Allsaints, (sic) in the year 1517. Upon
this, Tetzel, acting by no means inconsistently with his character, and hoping
to ingratiate himself with the Roman Pontiff, called together, as his council,
certain monks and theologians imbued more or less with his own sophistry;
these men he directed to compose something against Luther, in the mean time,
that he might not appear to be silenced, he hurled not only declamations as
before, but thundering accusations against Luther, and vociferated on all
sides that this heretic would be destroyed by fire. His propositions also,
and his protest, were publicly consigned to the flames. These ravings of
Tetzel and his satellites, imposed on Luther the necessity of a more ample
discussion of these subjects, and a further vindication of the truth.

Such was the origin of a controversy, in which Luther, not as yet suspecting
or imagining the future overthrow of rites and ceremonies, forcibly enjoined
moderation, for he did not at that time himself entirely reject the
indulgences. He was, therefore, basely calumniated by those who said that he
had made a plausible beginning with an intention eventually, to overturn the
government, and this, by seeking power, either for himself or for others; so
little truth was there in the accusation of his having been suborned or
incited by courtiers, as the Duke of Brunswick expressed in writing, that even
the Elector Frederic was grieved by the report of these contests, foreseeing
as he did, that although they originated in a popular cause, yet that this
flame would gradually spread far and wide, as is said of the strife in Homer,_

"Soon grows the pigmy to gigantic size."

As Frederic, one of the greatest princes of our times, was particularly
anxious for the preservation of public tranquility, he was accustomed to refer
matters of debate which affected the common weal, to the States of the empire,
so that by many evidences, it was clear that he neither instigated nor
approved the proceedings of Luther, but he frequently manifested his regret at
the existing state of things, as he was apprehensive of stir greater
disturbances.

Frederic being a wise prince, and uninfluenced by that worldly policy which
hastens to extinguish every appearance of reform, and adhering in his councils
to the divine law, which commands its to listen to the voice of the Gospel,
which forbids us to resist acknowledged truth, and which calls that a
blasphemy under the awful condemnation of God, which pertinaciously withstands
it; he followed the course which many wise and learned men have done, he
yielded up the cause to God. He also carefully read the polemic writings of
the day, and those which appeared to be on the side of truth he was unwilling
to reject.

I know, indeed, that Frederic often inquired the opinion of scholars
concerning these matters, and, that in the convention held at Cologne, by the
Emperor Charles the fifth, after his coronation, be asked Erasmus, of
Rotterdam, in a friendly manner, whether he considered that Luther was in the
wrong, in those controversies which then engaged so much of his attention; to
this Erasmus candidly replied, that he was of opinion that Luther was in the
right, but that he was wanting in gentleness of spirit; respecting which the
Duke Frederic afterwards writing seriously to Luther, exhorted him to moderate
the asperity of his style.

It appears also, that Luther made a promise to Cardinal Cajetan, that he would
maintain silence if his opponents would enter into a similar agreement; from
which we may clearly perceive, that at that time he had no intention of
stirring up further commotions, but that he was desirous of peace: by degrees,
however, his attention was drawn to other subjects, as he was attacked on
every hand, by illiterate adversaries.

Then followed disputations on "The Distinction between Laws Human and Divine,"
and, on "the Disgraceful Profanation of the Lord's Supper, by making a common
sale of it, and its perversion in other ways," herein the whole design of
sacrifices was explained, and the use of sacraments set forth; and when, now,
the pious in monasteries found that the worship of images was to be
relinquished, they began to decline from such an unhallowed devotion, Luther
added to his "Explications of' the Doctrine of Repentance," of the Remission
of Sins," of "Faith" and "Indulgences," these additional subjects, "The
Distinction between laws Human and Divine," "The Doctrine of the Lord's
Supper," with other sacraments, and also that "of Vows;" these were the main
points of the controversy. Eccius at this time instituted an inquiry into the
extent of power possessed by the Bishop of Rome, for no other purpose than to
excite the hatred of the Pope and of crowned heads against Luther.

Luther, however, retained unaltered the Apostles, the Nicene, and the
Athanesian Creeds; but he explained in many of his writings to what extent,
and on what grounds, a change must needs be effected in human rites and
traditions; what form of doctrine he wished to retain, and what administration
of the sacraments he most approved, were obvious from a confession which the
Elector-John, Duke of Saxony, and Prince Philip Landgrave of Hesse, &c.
presented to the Emperor Charles the Fifth, at an imperial diet, in the year
1530, and are apparent both from the rites of the church in that city, and
from the doctrine with which our church now resounds, the chief of which is
clearly comprehended in the confession.

I relate these circumstances, not only for the information of pious men as to
the errors which Luther attacked and the idols which he removed, but to
convince them that he embraced every important doctrine of the Church,
restored purity to its ritual, and exhibited models of reform such as is
desirable in Christian churches; and it is well that posterity should be made
acquainted with the views held by Luther.

I here feel reluctant to mention those who first administered the Lord's
supper in both kinds, those who first omitted private masses, and also what
monasteries were first deserted, for Luther disputed but little on these
points before the convention which was held at Worms in the year 1521. He
himself made no change in the ceremonies, but during his absence Carolostadius
and others did; and as he and his party caused some disturbance, Luther on his
return, by a plain declaration of his sentiments, testified what he approved
and what he disapproved.

We know that statesmen are usually much prejudiced against innovations of all
kinds, and must confess that discords often arise even in the discussion of
important topics, as amid the sad confusion of human things some evil will
ever intervene. But nevertheless, in the church, it is imperative that we
esteem the commands of God before all worldly considerations. The eternal
Father spake thus concerning His Son, "This is my beloved Son, hear Him." And
he threatens with eternal wrath blasphemers, that is to say, those who
endeavour to destroy acknowledged truth, for which reason it became the
incumbent and Christian duty of Luther, to censure those pernicious errors
which men of the Epicurean school. shamelessly augmented, and his auditors
were necessarily compelled to agree with so correct a teacher.

If a total change be odious, if dissentions commonly prove injurious, as we
now perceive with sorrow to be the case, then those who first propagated
error, are as much in fault as those who now with diabolical pertinacity
maintain it.

I have dwelt on these subjects not for the purpose of defending Luther, but
that pious minds both now and in after generations, may comprehend what is,
and ever will be the government of the true church: how from among this mass
of iniquity, that is, the abominations of mankind, God by the voice of His
Gospel, "which shines as a light in a dark place," gathers the everlasting
church unto Himself. For example in the times of the Pharisees, Zacharias,
Elizabeth, Mary and many others, were guardians of the oracles of God: again,
before that time, there were many who offered prayer acceptably unto Him; some
with more, others with less clearness, holding the doctrines of the Gospel;
and such was that aged man of whom I have spoken, as supporting Luther under
his deep conflicts, and who was to him in some degree a preacher of the true
faith.

Thus, that God may henceforward preserve this light in the hearts of many, let
us ardently pray, as Isaiah did for his hearers, "Seal the law among my
disciples." Finally, it appears by this recital, that vain superstitions are
not enduring, but that they shall be rooted up by an Almighty hand: these
being the origin of dissentions, care is necessary lest errors should be
taught in the church.

But to return to Luther; as he first entered on this cause, uninfluenced by
private ambition, so, although he was of an ardent and choleric temperament,
yet, being ever mindful of his calling, he contended by argument alone, and
forbade recourse to arms; thus be knew how to make a distinction .between
functions of opposite characters, between that of a bishop teaching in the
church of God, and that of the magistrate who, in his proper office, restrains
the people by the power of the sword.

And as Satan ever studies to distract the church by scandal, and to affix
disgrace on the cause of God, whilst he rejoices in iniquity and delights in
the transgressions and ruin of miserable man; so on that occasion, be excited
the instigators of seditious tumults, as Monitarius and others of the same
opinions; these Luther severely condemned, but he lent his own influence to
honor and confirm all the bonds of social life. When I reflect however, that
high ecclesiastics have often been deceived on this question, I unhesitatingly
conclude that a mind which so constantly abode within the bounds of its proper
calling, must not only have been governed by human wisdom, but guided also by
light from above.

Thus then he dissented widely from the seditious teachers of this age,
Monitarius and the Anabaptists, also from those Romish Bishops who most
audaciously and shamelessly affirmed that in connection with the gift of the
ministry, committed to Peter by secret decrees, political power also was
vested in him.

In fine, he exhorted all to "render unto God the things which be God's, and
unto Caesar, the things which be, Caesar's;" that is, that in true repentance,
in the acknowledgment and promulgation of sound doctrine, in sincere prayer
and in the maintenance of a good conscience, they should worship God, and that
every man should in the performance of his civil duties, submit himself unto
Him. These were Luther's true principles, and to them he adhered,_he rendered
to God the things that be God's, he taught correctly, he prayed earnestly, and
he possessed all the other graces essential in the man who is acceptable to
God. Lastly, in political society he ever avoided seditious counsels; and
these virtues I regard with the greater admiration, as they cannot in this
life be surpassed.

Although the name of Luther is deservedly of good report, since he reverently
occupied his talent, above all must we render thanks unto God for that by this
his servant, He has restored to us the light of His Gospel; let us then retain
the remembrance of his ministry, and spread his doctrines abroad. Unmoved as
I am by the clamours of Epicureans and hypocrites who either deride or condemn
the plain truth, it is my decided opinion, that the catholic church accords in
receiving the doctrine sounded forth in our temples, as the voice of God, and
that it is incumbent on us, that a due recognition of it should pervade our
devotions as well as our entire lives: in short, that this is the very
doctrine, of which the Son of God says, "If a man love me he will keep my
words, and my Father will love him and we will come unto him and make our
abode with him." I here speak of that profound doctrine as it is understood
and explained in our churches by pious and learned men, for although some may
expound it more aptly than others, or one may sometimes speak with greater
asperity than another, yet on the whole there is a general agreement among the
wise and good, on subjects of this character.

Whilst I have reflected much and frequently on the subject of doctrine, in
times least, up to the days of the Apostles, I have plainly perceived that
after the first reign of purity had passed away, four remarkable changes in
doctrine, followed. During the age of Origen, although there were some who
thought correctly, amongst whom I would place Methodius, for he discouraged
the fantasies of Origen, yet in the minds of the people, he made the Gospel
bend to Philosophy, that is to say, he encouraged the opinion that the just
exercise of reason, merits the remission of sins, and, that this is the
justice of which it is said, "The just shall live by faith." At this time the
distinction between the law and the gospel, with the remembrance of apostolic
truths, was entirely lost sight of; nor did the words Letter, Spirit, Justice
and Faith retain their original signification. Thus the proper use of words
which are the signs of ideas, being lost, it became necessary that something
should be devised in their place. From these germs arose the Pelagian error,
which was widely spread, so that although the Apostles had taught holy
doctrine, drawn from the pure and salutary fountains of gospel truth, Origen
mingled therewith much impurity.

That the errors of this age might be corrected, at least in some degree, God
raised up Augustine; he partially cleansed the sources, nor do I doubt that if
he could pass a judgment on the controversies of the present time, he would
cast in his vote with us: certainly on the subjects of the Free Remission of
Sins, Justification by Faith, the Use of the Sacraments, and other points of
less importance, he does think with us. For although in some parts of his
writings, he expresses himself more distinctly than in others, yet, if his
reader will exercise reason and candour in judging him, he will perceive that
his sentiments agree with our own; and, although our adversaries sometimes
quote passages taken from his writings, against us, and appeal loudly to the
Fathers, they do it not from any regard for truth or antiquity, but like
sycophants, they invest images of the present day, with the authority of the
ancients, to whom these images were unknown.

Nevertheless, the seeds of superstition appear to have existed even in the
ages of the Fathers; thus Augustine established certain regulations respecting
vows, although he treats the subject with less austerity than others have
done. The contamination of their own times always in some degree, affects
even good men, because as we naturally favour the existing customs of the
country in which we have been nurtured; that expression of Euripedes is found
to be true, "Every thing from the companion of our childhood is sweet." But I
could desire that all who boast of being followers of Augustine, would revert
to his standing, opinions to the very genius of his mind, if I may so speak,
and not maliciously pervert mutilated expressions to their own views. And now
light being revived through the writings of this author, be became a blessing
to posterity, for after him, Prosper, Maximus, Hugo, and others of a similar
class, who were leading men in the schools, down to the time of Bernardus,
closely followed the institutes of Augustine. Meanwhile, however, the power
and wealth of the Bishops increasing, there followed, as it were, an age of
giants ; unholy and unlearned men reigned in the Church, of whom, some were
accomplished in forensic learning, and in the arts of the Vatican.

Then arose the Dominicans and the Franciscans, who, when they beheld the pomp
and luxury of the Bishops, whose dissolute manners had become obnoxious to
them, formed to themselves a more correct mode of life; and for the sake of
discipline, they incarcerated themselves in Monasteries. Ignorance at first
fostered superstition; but when they afterwards saw that the studies in the
schools were directed only to forensic learning since in Rome, at this time,
the practice of the law augmented the influence and wealth of many, they
endeavoured to call public attention to the study of theology.

But their wisdom failed them in this attempt. Albertus and his followers, who
had embraced the opinions of Aristotle, began to convert the doctrines of the
Church into philosophy; and this fourth age was not only impure, but
absolutely polluted; that is to say, it infused manifest idolatry into the
fountains of Gospel Truth. And such labyrinths of false sentiment are to be
found in Thomas, Scotus, and similar writers, that wiser theologians have
always felt the need of ft more simple and a purer doctrine.

Nor can it be said without glaring effrontery, that such a reform was uncalled
for; since it is evident that many of the sophisms contained in these
disputations, were not intelligible even to those who were conversant with
such arguments. Hence it is plainly proved, that they are blindly devoted to
idolatry who teach the virtue of sacrifices as contained in works, who
sanction the use of image worship, who deny the forgiveness of sin by grace
through faith, and who in human ceremonies, make a sacrifice of conscience;
and there are truly other things yet more degrading, which cannot be told, and
at which the whole frame shudders.

Let us therefore give thanks unto God, the eternal Father of our Lord Jesus
Christ, who has been pleased by the ministry of Martin Luther, again to purify
the sources of Evangelic Truth, and to restore sound doctrine to the Church.
Whilst contemplating this theme, it behooves all pious men the world over to
mingle their prayers and their sighs, and to supplicate in fervency of spirit,
that God will strengthen the work which He has begun in us, because of His
Holy Temple.

"O Thou, the living and true God, the Eternal Father of Our Lord Jesus Christ,
the Author of all things and of Thy Church, Thine is the word and the promise,
'For my name's sake I will do it, that they may not blaspheme.' To Thee I pray
with my whole heart, for the sake of Thine own glory and that of Thy Son, that
by the voice of Thy Gospel, Thou wilt ever gather the Eternal Church unto
Thyself; And for the sake of our Lord Jesus Christ, who was crucified for us,
and rose again, our Mediator and Intercessor, may it please Thee to reign in
our hearts and minds by the Holy Ghost, that we may in sincerity offer up our
prayers, and render service acceptable unto Thee. Deign also to bless the
pursuits of Philosophy, and direct and support those principles and that
discipline which are the guardians of wisdom and the protection of Thy Church.
When Thou shalt have so built up the human race, that Thou shalt be
universally acknowledged and adored; for which purpose Thou least made Thyself
known by such clear testimonies, oh, grant that this fold, in which Thy true
doctrine is heard, may not he brought to desolation; and since Thy Son our
Lord Jesus Christ, when about to endure his agony, prayed for us, 'Father,
sanctify them through Thy truth, Thy word is truth,' so, to the prayer of this
our Great High Priest, we join our supplications, that the light of Thy truth
may for ever shine in the sons of men, to guide and govern them."

In prayer for these blessings, we have heard Luther daily engaged, and amid
these devotions, his spirit was gently called from its mortal tenement, when
he was in the sixty-third year of his age.

Posterity possesses many of Luther's works, doctrinal and devotional. He
published [Greek] ((((((((((( or dialectic writings, which contain doctrine
wholesome and necessary to man, calculated also to enlighten sincere minds on
the subjects of "Repentance," "Faith with its genuine fruits," (the use of the
Sacraments," "the distinction between the Law and the Gospel," and "between
the Gospel and Philosophy," "on the dignity of political rank," and lastly,
"on the most important articles which are essential to the Church." He then
added [Greek] ((((((((( in which he refuted many pernicious errors; he also
published [Greek] (((((((((; these are "enlarged illustrations of the
Prophetic and Apostolic Scriptures," in which class even his enemies confess,
that he has excelled all previous commentators.

The value of these writings is appreciated by the religious world; but
certainly in usefulness and laborious research, they do not surpass another
work of his, "the interpretation of the Old and New Testaments," the
perspicuity of which is so great that his German version may serve as a
commentary; nor is this publication a commentary only, for it has very learned
annotations, with a synopsis of the several parts subjoined; both of which
exhibit a summary of heavenly doctrine, and inform the reader on the subjects
of the discourse so, that from these sources, the children of God may draw
sure evidences of the truth.

Luther himself, wished that none should linger amid the products of his own
mind, but was anxious to lead the attention of all, to the fountain-head of
divine wisdom: he wished that we might hear the voice of God, that it might in
the minds of many, awaken the true faith, and prayer, that God might be truly
glorified, and that many might be made heirs of eternal life. .

And now it becomes us to acknowledge these desires and these more abundant
labors, and to remember them as an example also, that each study according to
his talents, how he may best adorn the Church of Christ; for to these two
great ends, our whole life with all its purposes and designs, should be
referred; in the first place, that we may show forth the glory of God, and in
the next, that we may benefit His church: in allusion to the former, Paul says
"Do all to the glory of God;" and the latter is referred to in Psalm cxxii.
"Pray for the peace of Jerusalem;" with a sweet promise added in the same
verse, "They shall prosper that love Thee." These heavenly commands and these
promises invite all to an enlightened knowledge of Christian doctrines: they
call upon us, to love the ministers of the Gospel, and those who teach it in
its purity; whilst they direct our studies and our labors to the propagation
of sound doctrine, and to the maintenance of harmony in the Church of Christ.

DAILY AND FREQUENT PRAYER OF LUTHER.

"Establish in us 0 God! that which "Thou hast wrought, and perfect the work
"which Thou hast begun in us to Thy "glory, Amen."

PART TWO

Philip Melancthon,
to the Students in The University of Wittenburg,
on the death of Luther, 1546
On our assembling to hear the Epistle of
Paul to the Romans, at nine o'clock in the forenoon, Dr. Philip Melancthon
publicly recited to us the following address; saying at the same time, that he
was induced to do so by the suggestion of some learned professors, and that we
being in possession of the true state of things, might be prepared to reject
any incorrect statements which he foresaw would be in circulation after
Luther's death.

Most Noble Youths,

We have undertaken as you know, to deliver a critical exposition of the
Epistle to the Romans, wherein is contained the true doctrine of the Son of
God, which our Heavenly Father has in peculiar mercy, laid open to us, at this
time, through our revered Father and Preceptor, Dr. Martin Luther.

But now alas! so deep a shade of sorrow is cast over these writings, which but
augment my grief, that I know not whether I shall be able hereafter to pursue
the study of them in our college. I am anxious however, at the request of my
friends of the University, and that you may have a right understanding of the
circumstances of Luther's death, to communicate to you the following
particulars, in order that you may not even entertain, much less circulate,
reports which, as is so often the case, will probably now be current in
society.

On the 17th of February, our Master and Teacher, a little before supper, was
attacked by his usual complaint to which I remember he had occasionally been
subject. After supper a recurrence of the disorder took place, under the
influence of which lie requested pemission to withdraw into an adjoining room,
where he lay for nearly two hours, until his sufferings increased. Doctor
Jonas sleeping in the same room with him, Doctor Martin called him hastily,
requesting him to rise and give orders that Ambrosius, the servant who
attended on the children, should make his private apartment warm: and having
retired into it, Albert, the illustrious Count of Mansfield, with his
Countess, and many others, entered, the names of whom for brevity's sake, we
omit. At length when he found that the close of his life was approaching,
before four o'clock on the following day, the 18th of February, he commended
himself to God in the following prayer:-

(Following given in German)

"My heavenly Father, eternal and merciful God ! Thou has revealed unto me Thy
dear Son, our Lord Jesus Christ, whom I have learned--whom I have proclaimed
to be my Lord--whom I love and whom I honour, as my precious Saviour and
Redeemer,--whom the ungodly persecute, dishonour, and blaspheme; take Thou my
soul unto Thyself.'' Three times he expressed these words.

(Following in Latin)

"Into Thy hands I commit my spirit, Thou hast redeemed me, 0 God of Truth !"

(Following in German)

"And God so loved the world," &C.

Amid these prayers occasionally repeated, be was called to the one eternal
assembly and to everlasting bliss, in which he is now enjoying the presence of
the Father, of the Son, and of the Holy Ghost, with that of all the Prophets
and Apostles.

Alas, for the chariot of Israel and the horsemen thereof! Our Elijah is no
more, he who guided and governed the Church in this decrepitude of the world.
Human sagacity could not have discovered the doctrines of the Remission of
Sins, and of Faith in the Son of God; but He has been pleased to reveal them
to us through the medium of this, His servant, whom also we see that God has
taken unto himself.

Let us therefore cherish his memory with that of the peculiar doctrine which
he delivered to us, and let us be the more humbled in our spirits when we
contemplate the great calamities and the mighty revolutions which will
probably follow this event.

I beseech Thee, 0 Son of God! Thou who wast crucified for us, and art now the
risen Emmanuel, that Thou wilt govern, preserve, and defend Thy Church. Amen.

ELEGY ON THE DEATH
OF THE REV. MARTIN LUTHER, D.D.,
FROM THE LATIN OF
PHILIP MELANCTHON.

Since Luther is no more, his cherished name
Shall from our hearts, a deathless tribute claim.
We hailed him minister of Christ, the Lord,
Jesus he preached, with faith, and taught his word.
Luther is dead! and now the church in tears
A mourner clothed in saddest garb appears.
She weeps her loved preceptor now no more,
Honoured and dear, a father's name he bore.
Fallen on the field the mighty chieftain lies,
And Israel's voice proclaims his obsequies.
Then let us bathe In tears the muse's lay
And publish forth our sorrows to the day
It thus becomes us well-to weep and mourn
Whilst, orphans in our grief, we dress affection's urn.

A FUNERAL ORATION
ON THE REV. DR. MARTIN LUTHER,

PRONOUNCED AT Wittenberg,
by Philip Melancthon
Although amid this universal
grief, my voice is impeded by sorrow and by tears, yet since in so large an
assembly, we are called upon for some expression of our feelings; let it not
be after the manner of the heathen, a declamation in praise of the departed
one, but rather a commemoration in the audience of those now present of the
wonderful pilotage of the church in all her perils; that we may call to mind
on what account it behooves us to mourn, what purposes we should ourselves
most diligently pursue, and in what manner we should order our lives. For
although irreligious men conceive that the interests of this world are borne
along in a giddy tide of confusion and uncertainty, yet, reassured as we are
by the many indubitable testimonies of God, we make a wide distinction between
the church and the profane multitude, and we believe that she is indeed
governed and upheld by the power of God: we clearly discern his polity_we
acknowledge the true helmsmen, and we watch their course,_we choose also for
ourselves, befitting leaders and teachers whom we devotedly follow and revere.

On these so weighty matters, it is necessary both to think and to speak, as
often as mention is made of that revered man Dr. Martin Luther, our beloved
father and teacher; and whilst he has been the object of most cruel hatred to
many, let us who know that he was a divinely inspired minister of the gospel,
regard his memory with love and esteem, and let us gather such testimonies as
prove that his teaching was by no means a blind dissemination of seditious
opinions, as the Epicureans give out, but a demonstration of the will and of
the true worship of God, an unfolding of the sacred records and a declaration
of the word of God, that is of the gospel of Jesus Christ.

In orations such as the present, much is usually said of the individual
excellencies of those whom we wish to commend; passing however, in silence
over this part of my theme, it is my design to dwell principally on that main
point, the call to gospel ministry; and here we may unite in opinion with all
just thinkers, that if Luther has illustrated a wholesome and necessary
doctrine in the church, we ought to return thanks unto God, that He has been
pleased to raise him up to this work, whilst his personal labours, his faith,
his constancy, and his other virtues are to be commended, and his memory to be
held most dear by all good men. Let this therefore be the beginning, of our
oration.

The Son of God, as Paul says, sits on the right hand of the Eternal Father,
and gives gifts unto men; these gifts are the voice of the Gospel and of the
Holy Spirit, with which, as He imparts them, He inspires Prophets, Apostles,
Pastors and Teachers, and selects them from this our assembly, that is to say,
from those who are yet in the rudiments of divine knowledge, who read, who
hear, and who love the prophetic and apostolic writings; nor does he often
call to this warfare those who are in the exercise of established power, but
it even pleases him to wage war on these very men through leaders chosen from
other ranks. It is cheering and instructive to take a retrospect of the church
throughout all past ages, and to contemplate the goodness of God who has sent
out from its bosom gifted ministers in so unbroken a series, that as the first
of these have passed away, others have pressed closely in their footsteps.

The line of the first fathers is well worthy of our consideration. Adam,
Seth, Enoch, Methusalem, Noe, Sem, and Abraham, who was raised up to be a
fellow-helper of Sem and his associate in the all-important work of spreading
true religion; and although at this time Sem was still dwelling in the
neighbourhood of Sodom, the people had lost the recollection both of his
precepts and those of Noe, and were altogether abandoned to the worship of
idols. To Abraham succeeded law and Jacob; next Joseph_who kindled the light
of truth throughout all Egypt, at that time the most flourishing kingdom in
the world. After these, we read of Moses, Joshua, Samuel, and David; then
Elisha, of whose ministry the prophet Isaiah was a partaker; then Esdras,
Onias, and in succession the Maccabees, Simeon, Zacharias, and John the
Baptist: and lastly, Christ and His Apostles. It is delightful to behold this
unbroken chain, which is a clear testimony to the presence of God in his
church.

After the Apostles followed a band, which although somewhat weaker, was
nevertheless honoured with the blessing of God. Polycarp, Irenaeus, Gregory
the Niocaesarien, Basilius, Augustinus, Prosper, Maximus, Hugo, Bernardus,
Taulerus, and others; and although this later age has become more corrupt, yet
God has always preserved a remnant of the faithful, whilst it is evident that
the light of the gospel has now been peculiarly manifested through the
preaching of Luther.

He is therefore to be numbered with that blessed company, the excellent of the
earth, whom God has sent forth for the gathering together and the building up
of his church, and whom we truly recognize as ornaments of the human race.

Solon, Themistocles, Scipio, Augustus, and others were indeed great men, who
founded, states, or ruled over vast empires; yet do they rank far below our
spiritual leaders, Isaiah, John the Baptist, Paul and Luther.

It is also well that we should regard the grand disputations which have
existed in the church, and in connection with this subject let us look at
those themes of deep and high import which have been brought to light by
Luther, and which evince that the tenor of his life was worthy of our highest
approbation. It is true that many exclaim "the church is in confusion,"
saying that inextricable controversies are engendered in it; to these I
answer,_such is the mode of divine Government, for when the Holy Spirit
convicts the world, dissentions arise through the pertinacity of the wicked;
and the guilt is on those who refuse to listen to the Son of God, and of whom
our Heavenly Father says, "Hear Him."

That Luther illustrated the essential truths of the Gospel is manifest, as the
deepest shades had previously veiled its doctrines, in dispersing these he
clearly proved to us the nature of sincere repentance, he showed us in whom we
must seek refuge, and what is the sure consolation of the mind that trembles
under a sense of the wrath of God. He elucidated the doctrine of Paul which
says, that man is justified by faith; he showed the difference between the Law
and the Gospel, between Spiritual righteousness and the Moral law; he pointed
out the nature of true prayer, and he called back the church universal from
that heathen madness which teaches that God, is to be invoked even when the
mind, oppressed with metaphysical doubts, is flying far from Him: he enforced
on us the conviction that prayer is to be made in faith, and in a good
conscience, and he led us to the one Mediator, the Son of God sitting at the
right hand of the Eternal Father, and interceding for us; not to those images
and departed mortals, to whom the ungodly world, with awful infatuation, is
wont to perform its devotions. He also pointed out other sacred duties which
are acceptable to God, whilst he was himself careful to adorn and to preserve
inviolate the institutions of civil life as no preceding writers had done; he
also drew a line of distinction between works necessary to be performed, and
the puerile observances of human ceremonies, including there rights and
established laws which impede the offering of the heart to God. In order that
this heavenly teaching might be transmitted unimpaired to posterity, lie
translated the prophetic and apostolic writings into German, which work he
executed with such perspicuity, that this version alone imparts more light to
the mind of the reader, than the perusal of many commentaries would do. To
this he added various expositions which, as Erasmus was accustomed to say,
were far superior to any others then extant; and as it is related of the
builders of Jerusalem, that they wrought with one hand and held the sword in
the other, so was he at the same time contending with the enemies of truth,
and composing expositions fraught with divine philosophy; whilst by his pious
counsels he strengthened the minds of many.

Since the mystery of godliness lies far beyond the reach of human vision, as
for instance, the doctrines of Faith, and of the Remission of Sins, we are
constrained to acknowledge that Luther was taught of God; and how many of us
have witnessed there wrestlings in which be was himself instructed, and by
which we must be convinced that through faith alone we also can be heard and
accepted of God. Therefore shall His people to all eternity celebrate the
blessings which He has conferred on the church by this His servant: first they
will offer up thanksgivings to God, then they will acknowledge that they owe
much to the labours of this our friend and brother; although the irreligious
who deride the church in general, say that these good deeds are but idle
pastime or intoxicating madness.

Let it not be said that endless disputations have been raised, or that the
apple of discord has been thrown by the church, as some falsely assert; nor
have the enigmas of the Sphynx been propounded by her, for to men of sense and
piety who can give a candid judgment, it is by no means difficult on comparing
opinions, to distinguish those which accord from those which do not accord
with heavenly doctrine; and indeed there is no doubt that in these
controversies we discover the revelation of Himself. For since it has pleased
God to manifest Himself and His holy will in prophetic and apostolic writ, in
which he has revealed himself, we cannot suppose that His word is ambiguous
like the leaves of the Sybil,_

"Which flit abroad, the sport of playful winds."

Others however, without any evil design, have complained that Luther was
unduly severe; I do not myself offer an opinion on this subject, but answer I
them in the words of Erasmus: "God has administered to us of the present age,
a bitter draught, on account of our abounding infirmities." But when he is
pleased to raise up such an instrument against the shameless and insolent
enemies of truth, as when the Lord said to Jeremiah, "Behold I have given my
words into thy mouth, that thou shouldest destroy and build up," and when it
is His pleasure to set as it were, His Gorgons in array against them, then it
is a vain thing that they should expostulate with Him; for He governs His
church not by human counsels, neither truly are His ways our ways. It is
however, no uncommon thing for minds of limited scope to undervalue the more
powerful energies with which others may be endowed, whether directed to good
or evil purposes; thus it was with emotion that Aristides beheld Themistocles
undertaking and bringing to a happy issue, vast enterprises; and although he
rejoiced in the felicity of the state, he was earnest to arrest that ardent
spirit in its career.

Nor do I deny that strong and lively impulse often leads astray, since none
who are subject to the infirmities of our nature, are without fault. If
however, there be any living of whom we may say as the ancients did of
Hercules, Cimon and others, 'Unadorned indeed, but in all important points a
good man,' then was Luther a just man, and his name of good report; for in the
church, if, as the apostle Paul says, "he war a good warfare, holding faith
and a good conscience," then he pleases God and is to be revered by us. And
such we know Luther to have been, for whilst he steadfastly maintained sound
doctrine he preserved the integrity of his own conscience: and who that has
known him can be ignorant with what large benevolence he was endowed, or
forget his suavity in the intercourse of private life, and how far removed he
was from contention and strife, whilst to all his actions lie imparted the
gravity that became his character, as is depicted in the following passage;
"His manner was dignified, and his discourse familiar;" or rather, all with
him was in accordance with the language of Paul, "Whatsoever things are true,
whatsoever things are honest, whatsoever things are just, whatsoever things
are of good report;" so that the asperity of which we have spoken, appears to
have arisen from the love of truth, not from a factious spirit, or from
bitterness of feeling: of these things both we and many others have been
witnesses. But if I were to undertake an eulogium on the remaining points of
Luther's life, a life which until the age of 63 was absorbed in subjects of
the highest interest, and was passed in the pursuit of piety and of all that
is noble and good, in what lofty strains of eloquence might I not indulge.
His was a mind in which we never traced the inroads of wandering lusts; no
seditious counsels held their seat there, on the contrary he rather advocated
the laying down of arms, as he was unwilling to mingle with the interests of
the church, schemes for the aggrandizement either of himself or his friends.
Indeed, I esteem his wisdom and his virtue at so high a price as to feel
assured that human efforts alone could never have attained to them. Thus it
is essential that spirits bold, lofty, and ardent, such as every thing proves
Luther's to have been, should be restrained by a power from on high.

And now what shall I say of his other virtues? I have myself often surprised
him, when with weeping he has been engaged in offering up prayers for the
whole church. He devoted almost daily, a portion of time to the repetition of
certain psalms with which amid his sighs and tears, he mingled his prayers;
and be often said that he felt indignant against those who through
slothfulness of spirit, or on account of wordly occupations, say that the
prayer of a single sigh is enough. He considered therefore, that forms of
prayer are prescribed to us by divine counsel, and that a perusal of them
animates our minds even as our voices acknowledge the God whom we worship.

And often when weighty deliberations have arisen on the danger of the state,
we have seen him endowed with a mighty potency of soul, unmoved by fear and
unsubdued by terror, for lie leaned on that sacred anchor which is the power
of God; nor did he allow his faith therein to be shaken.

He was also distinguished for the acuteness of his perceptions, as by his own
independent judgment lie could readily perceive the course to be pursued in
cases of difficulty. Nor was he as many think, negligent of the public weal,
or inadvertent to the interests of others; on the contrary he could fully
appreciate the welfare of the community, whilst he most sagaciously perceived
the sentiments and wishes of those with whom he mingled in social life. And
although the genius of his mind was of a lively order, he read with avidity
ecclesiastical writings as well as history in general, from which, with a
peculiar dexterity, he derived precedents adapted to the present occasion.

Of his eloquence we possess enduring monuments, for in this science he
undoubtedly equalled those to whom the highest palm in oratory has been
conceded. We do then for our own sakes, justly mourn that such a man, endowed
with the loftiest grade of intellect, instructed in wisdom, matured by long
experience, adorned with many excellent and heroic virtues, and chosen by God
for the building up of his church; that he who has embraced us all with a
father's love, should have been thus called away from our earthly fellowship.
For we are like orphans deprived of an excellent and faithful parent; but
whilst we bow to the will of God, let us not in the memory of our friend allow
his virtues, and the benefits which we have derived from his society to perish
from amongst us. Let us rather bid him joy that he is now participating in
sweet and unrestrained communion with God, and with his Son our Lord Jesus
Christ, and with the Prophets and Apostles; which fellowship he ever sought
and waited for through faith in the Son of God. In that blessed state he now
receives the approval of God on the labours which he here sustained in the
propagation of the gospel, with the testimony also of the Church universal in
heaven; there, set free from the shackles of mortality as from a prison, and
having joined that company which is perfected in wisdom, he now sees, not as
in a glass darkly, the essential character of God, the union of the two
natures in His Son, and the whole assembly of the gathered and redeemed
church; whilst those divine real ties which he here knew but in part, which he
briefly demonstrated, and which in faith he contemplated, he now beholds with
open face,_and moved with ecstatic joy, in all the ardour of his soul he gives
God thanks for his unspeakable gift. He learns why the Son of God is called
the Word, and the likeness of the Eternal Father; and in what way Holy Spirit
is the bond of mutual love, no only between the Eternal Father and the Son,
but also between them and the Church. He had learned whilst here on earth
which be the first principles of the oracles of God and often did he most
wisely and weightily descant on these highest themes; on the distinction
between true and false prayer, and on the knowledge of God and of divine
manifestations; also on distinguishing the true God from false deities.

There are many in this assembly, who in times past, have heard him thus
express himself, "You shall see the heavens opened, and the angels of God
ascending and [de]scending upon the Son of Man." Thus he delighted first to
instill into the minds of his hearers this most full consolation, which
declares that heaven is opened, that is to say, that there is a way made for
us to God, that the barrier of divine wrath is removed as we flee for refuge
to his Son; that God holds near communion with us, and that those who seek him
in prayer are received, governed and kept by him. Luther admonished us that
this divine promise, which infidels declare to be fabulous, is and must be
opposed to human doubts, and to those fears which deter diffident minds from
venturing to call upon God, or to put their trust in him; for he said that the
angels ascending and descending on the body of Christ, are the ministers of
the gospel who with Christ for their leader, first ascend to God and receive
from him the gifts of the Gospel, and of the Holy Spirit, and afterwards
descend, that is to fulfill their duty of teaching amongst men. He also added
this interpretation, that those heavenly spirits themselves, whom we usually
call angels, beholding the Son are enabled to comprehend and to rejoice in the
mysterious union of the two natures, and as they are soldiers of their Lord in
defense of His Church, so are they guided and governed as by the signal of His
hand. Now is our departed friend himself a spectator of these most sublime
visions, and as he once among the ministers of the Gospel, ascended and
descended with Christ for his leader, so now be descries angels sent on
embassies by their Lord, and enjoys in common with them, the absorbing
contemplation of divine wisdom and of the works of God.

Let us call to mind with what delight he has recited to us the polity, the
purposes, the dangers, and the deliverances of the prophets, and with what
erudition he was wont to trace the history of the church in all ages; thus it
is evident that his heart glowed with no common emotion when speaking of those
favoured servants of the Lord. The spirits of these he now embraces, with
delight he listens to their living words, and with them he speaks face to
face, whilst they with transport bail him as their fellow, and with one heart
and one voice give thanks unto God for having thus gathered and preserved his
church.

Therefore we doubt. not that Luther is happy: we do indeed, mourn our
bereavement, and whilst we bow to the fiat which has called him hence, we know
it to be the will of God that we retain in our memories the virtues and the
benefactions of this his servant.

Let us now be faithful to our trust. We must acknowledge that he was a
hallowed instrument of God. Let us then devotedly embrace his doctrines, and
strive to resemble him in those graces which are essential to our more humble
walk, the fear of God, faith and fervency in prayer, soundness in ministry,
purity, vigilance in avoiding seditious counsels, and an ardent thirst for
knowledge. And as we are called upon to turn our thoughts with intentness and
frequency towards those leaders in the church whose histories have been
transmitted to us, as Jeremiah, John the Baptist, and Paul, so let us often
dwell on the doctrine and experience of Luther. Let us now add the tribute of
thanksgiving and prayers which are due from this assembly, and let us all
unite in this devotion.

"We give thanks unto Thee, oh omnipotent God! the eternal Father of our Lord
Jesus Christ and Founder of Thy church, with Thy co-eternal Son our Lord Jesus
Christ and the Holy Spirit, wise, good, merciful,_a true Judge, powerful and
uncontrolled; in that Thou art by Thy dear Son, gathering unto Thyself an
inheritance from amongst the human race, and art preserving the ministry of
Thy gospel, for which Thou hast at this time raised up Luther. We beseech Thee
that thou wilt henceforth sustain and govern thy church, and that thou wilt
seal in us the true doctrine, as Isaiah prayed for his disciples. Deign Thou
to quicken our hearts by Thy Holy Spirit, that we may offer prayer acceptably
unto Thee, and that we may order our lives in Thy fear."

In conclusion, as we are aware that the loss from amongst us of those who have
directed us in our earthly course, often proves to survivors, the watchword of
impending calamities: I would myself, with all to whom is committed the gift
of teaching, implore you to consider to what the world now stands exposed. On
the one hand the Turks are ravaging, on the other contending parties threaten
us with a civil war; every where indeed, we trace the empire of misrule; and
now that the enemies of the church no longer fear the power of Luther, they
will doubtless with the greater daring, lay waste the doctrine which has been
delivered to us by divine authority.

That God may avert these evils, let us be more diligent in regulating our
lives and directing our pursuits, and let us ever hold this sentiment fixed in
our minds, so that whilst we retain, hear, learn, and love the pure truths of
the Gospel, we may ourselves constitute the house and church of God: as the
Son of God himself says, "If any man love me, he will keep my word, and my
Father will love him, and we will come unto him and make our abode with him."
Encouraged by this cheering promise of our blessed Lord, let us incite one
another to the acquiring of heavenly wisdom, and let us not forget that human
interests and human institutions are to be respected for the sake of his
church. Let us realize to our minds, that future eternity to which God has
called us, who indeed has not in vain revealed Himself to us by such
illustrious testimonies, neither has he sent his Son in vain, but He truly
loves and preserves those who magnify His grace.

Amen.

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