Luther did not publish these sermons himself. He elaborated the principles here uttered in the treatise, published a few weeks later, _The Reception of both Kinds in the Sacrament_[16]. A fragment, covering the thoughts of sermons 1 to 4, and formerly described as a pastoral letter to the Wittenberg congregation, is now held to be a piece of written preparation by Luther for these sermons[17].

The notes of a hearer of these sermons furnished the basis for the printed editions. The Wednesday sermon (No. 4--On the Images) was published separately at Augsburg and other places; the eight sermons were published in Augsburg and Mainz. Seven editions of the former and six of the latter are known.

Johann Aurifaber, the publisher of Luther's Table-talk, also edited and published these sermons at Eisleben in 1564. His free amplification of the older text, in an attempt to modernize it, is not an improvement. His considerable additions to Luther's Scripture citations are from Luther's own translation of a later date. Yet for two centuries this edition remained the standard. The _Walch Edition_ was the first again to pay attention to the original text, however placing the Aurifaber text first. (_Walch Ed._, XX.) The _Erlangen Edition_ (XXYHI) observes the same order. O. von Gerlach, _Luthers Werke_, _Auswahl seiner Hauptschriten_ (Berlin, 1841), gives only the older text (V); Buchwald, in the Berlin Edition (I), gives only the Aurifaber text. The Weimar Edition (Xc) places the old text on the upper half of the page, with the Aurifaber recension immediately below. The translation which follows is based on the older text as found in the _Weimar Edition_, with which the other editions have been compared.

For further discussion, see, in addition to the literature mentioned, the biographies of Luther and the Church Histories. Also

Barge's articles in the _Realencyklopadie_, X, 73 ff. and XXIII, 738 ff.; also Kolde's, IV, 639 ff. and XIII, 556 ff.

Barge, _Fruhprotestantisches Gemeindechristentum in Wittenberg und Orlamiinde_, Leipzig, 1909.

Cristiani, _Du Lutheranisme au Protestantisme_, Paris, 1911.

Boehmer, _Luther im Lichte der neueren Forschung_, third ed., Leipzig, 1914.

Vedder, _The Reformation in Germany_. New York, 1914.

A. STEIMLE.

Allentown, Pa.

FOOTNOTES

[1] The consequent closing of the churches except for preaching services leads Muller (_Luther und Karlstadt_, p. 52) to see in this the origin of the Protestant custom of closing churches on weekdays.

[2] August 1, 1521. Enders, _Luthers Briewechsel_, III, 208.

[3] December 20, 1521. Enders, III, 257.

[4] Date of both, November, 1521. Both in _Weimar Ed._, VIII, and in _Erl. Ed., O; var. arg._, VI. The latter also in German (_Vom Misbrauch der Messe_), _Erl. Ed._, XXVIII.

[5] 24 Theses (July, 1521). Barge, _Andreas Bodenstein von Karlstadt_, I, 291. Repeated in _De celebratione missae_ (October), _ibid._, 487.

[6] _De scandalo et missa_ (Oct. or Nov.), _ibid._, 491.

[7] _De cantu gregoriano disputatio_ (1520), _ibid._, 492.

[8] _Von Abthuung der Bilder_ (January, 1522), _ibid._, 367.

[9] See Kostlin-Kawesau, _Martin Luther_, I, 485.

[10] Published by H. Lietzmann in _Kleine Texte_, no. 21; also in Richter, _Kirchenordnungen_, II, 484.

[11] _Weimar Ed._, VIII, 670 ff. _Erl. Ed._, XXII, 43 ff.

[12] Luther's letter to the elector on March 7th. De Wette, II, 138; _Weimar Ed._, Xc Introd., xlvii f.

[13] Enders, III, 484.

[14] Kessler, _Sabbata_, _St. Gallen_, 1902. Quoted at length in _Weimar Ed._, Xc, Introduction, lii.

[15] Letter of Albert Burer, _Briewechsel des Beatus Rhena.n.u.s_, 303.

See also Introd., liii, in _Weimar Ed._, Xc.

[16] _Weimar Ed._, Xb; _Erl. Ed._, XXVIII.

[17] See Kawerau, _Luthers Ruckkehr von der Wartburg_, 67. Fragment in full in _Weimar Ed._, Xc, Introduction, lv ff., where see also a recently discovered short Latin fragment, which served a similar purpose.

EIGHT SERMONS BY DR. MARTIN LUTHER

Preached at Wittenberg in Lent, 1522

Treating Briefly of the Ma.s.s, Images, Both Kinds In The Sacrament, Eating of Meats, Private Confession, etc.

THE FIRST SERMON

INVOCAVIT SUNDAY

[Sidenote: The Chief Things]

The challenge of death comes to us all, and no one can die for another. Every one must fight his own battle with death by himself, alone. We can shout into one another's ears, but every one must be prepared finally to meet death alone. I will not be with you then, nor you with me. Therefore every one must know for himself the chief things in Christianity, and be armed therewith. They are the same which you, my beloved, have long ago heard from me.

In the first place, We must know that we are the children of wrath, and all our works, intentions and thoughts are nothing at all. To prove this point we must have a clear, strong text, and although there are many such in the Bible I will not overwhelm you with them, but ask you to note just this one, "We are all the children of wrath." [Eph.

2:3] And pray, do not boast in reply: I have builded an altar, given a foundation for ma.s.ses, etc.

Secondly, That G.o.d has sent us His only-begotten Son that we may believe in Him, and whosoever will put his trust in Him, should be free from sin and a child of G.o.d, as John declares in the first chapter, "He gave them power to become the sons of G.o.d, even to them that believe in his name." [John 1:12] Here we should all be thoroughly at home in the Bible and be ready with many pa.s.sages to confront the devil. In respect to these two points nothing seems to be lacking or amiss, but they have been rightly preached to you; I should be very sorry if it were otherwise. Nay, I am well aware and I dare say, that you are more learned herein than I, and that there are not only one, two, three, or four, but perhaps ten or more, who have this wisdom and enlightenment.

[Sidenote: Love]

Thirdly, There must also be love, and through love we must do unto one another as G.o.d has done unto us through faith. For without love faith is nothing, as St. Paul says, I Cor. ii, "If I could speak with the tongues of angels, and of the highest things in faith, and have not love, I am nothing." [1 Cor. 13:1] And here, dear friends, have you not grievously failed? I see no signs of love among you, and I observe that you have not been grateful to G.o.d for His rich gifts and treasures.

Let us beware lest Wittenberg become Capernaum. I notice that you have a great deal to say of the doctrine which is preached to you, of faith and of love. This is not surprising; an a.s.s can almost intone the lessons, and why should you not be able to repeat the doctrines and formulas? Dear friends, the kingdom of G.o.d,--and we are that kingdom,--consists not in speech or in words, but in deeds, in works and exercises. G.o.d does not want hearers and repeaters of words, but doers and followers who exercise themselves in the faith that worketh by love. For a faith without love is not enough--rather it is not faith at all [1 Cor. 13:12], but a counterfeit of faith, just as a face seen in a mirror is not a real face, but merely the reflection of a face.

[Sidenote: Patience]

Fourthly, We likewise need patience. For whoever has faith, trusts in G.o.d and shows love to his neighbor, practicing it day by day, must needs suffer persecution. For the devil never sleeps, and continually molests. But patience works and produces hope, which freely yields itself to G.o.d and finds solace in Him [Rom. 5:4]. Thus faith, by much affliction and persecution, ever increases, and is strengthened day by day. And the heart which by G.o.d's grace has received such virtues must ever be active and freely expend itself for the benefit and service of the brethren, even as it has received from G.o.d.

[Sidenote: Forbearance]

And here, dear friends, one must not insist upon his rights, but must see what may be useful and helpful to his brother, as St. Paul says, _Omnia mihi licent, sed non omnia expediunt_, "All things are lawful for me, but not all things are expedient." [1 Cor. 6:12] We are not all equally strong in faith; some of you have a stronger faith than I.

Therefore we must not look upon ourselves, or our strength, or our rank, but upon our neighbor, for G.o.d has said through Moses, "I have borne and nourished thee, even as a mother her child." [Deut. 1:31]

How does a mother nourish her child? First, she feeds it with milk, then gruel, then eggs and soft food. If she weaned it and at once gave it the ordinary, coa.r.s.e food, the child would never thrive. So we should also deal with our brother, have patience with him for a time, suffer his weakness and help him bear it; we should give him milk-food [1 Peter 2:2], too, as was done with us, until he likewise grows strong, and thus we do not travel heavenward alone, but bring the brethren, who are not now on our side, with us. If all mothers were to abandon their children, where would we have been? Dear brother, if you have suckled long enough, do not at once cut off the breast, but let thy brother be nourished also. I would not have gone so far as you have done, if I had been here. What you did was good, but you have gone too fast. For there are also brothers and sisters on the other side who belong to us, and must still be won.