# Der Lutheraner_St. Louis Missouri_1848 10 31_S38
# AI translation — CHI Digital Archive (demonstration)

38

the wicked, the believing and unbelieving, the truthful and untruthful, to the common use and abuse of all. But faith calls no one a saint except him who has been declared such by a divine decision, because it is the nature of faith not to be deceived. Although therefore we ought all to hold one another for saints, according to the right of love, yet no one ought to be declared a saint according to the right of faith, as though it were an article of faith that this one or that one is a saint, as that adversary of God, the Pope, makes his saints, of whom he does not know whether they are such, and so makes himself God. (Luther in his writing: that the free will is nothing.)

A Testimony of Calvin for the so-called Announcements for Confession.

That the sheep present themselves personally to their shepherd (sistant se) as often as they wish to partake of the Holy Supper, so far from my saying anything against it, I rather very much desire that this custom be observed everywhere. For as those who are oppressed in their conscience can draw a special benefit from it, so also those who are to be admonished thereby give occasion for the needful admonitions; only this arrangement must be joined neither with tyranny nor with superstition. (Instit. Chr. Rel. lib. III, c. 8. § 28.)

Luther on Sorcery and the so-called Sympathy.

(See: Luthers Werke. Hall. VII, 1550 ff.)

It was also a horrible abuse and sorcery that this Gospel of John: "In the beginning was the Word," was written on a little slip, enclosed in a quill or otherwise, hung about the neck or elsewhere; likewise, that it is read against thunder and storm; as was customary in Popery. As also the sorcerers are wont to abuse the names: JEsus, Mary, the four Evangelists, Matthew, Mark, Luke, John, the holy three kings; likewise the words: JEsus of Nazareth, King of the Jews, and ply them in their wicked knavery and lewdness.

This has come about because the ungodly saw that the Apostles, their disciples, and after them many pious bishops and saints did wonders and signs when they but spoke some words out of the Gospel. Then they also took the words, and wanted forthwith to do like signs thereby; as the Jews also say of Christ, that he did wonders by the word Tetragrammaton (the word of four letters, which in Hebrew means God). Therefore they thought that if they did the like without faith, it would also come to pass; of which Luke gives an example in Acts 19, 13.

But not at all, brother, that you make a work of it without faith. The speaking of a believer and an unbeliever is very unlike; there is no power in the words unless faith be there. The devil cares nothing about it when a godless papist or sorcerer uses just the same words (unless he would confirm error thereby) which a Christian speaks in faith, since he truly cannot despise them. And when you speak the words out of faith, it is done to you according to the words; it does not go off without great fruit. Therefore there is a great difference between him who speaks such words in faith, and another who practises sorcery with them. Every sorcerer pretends holiness, says: you must say three or four Pater nosters, utter the names: JEsus, Mary, Luke, John; likewise, "the Word was made flesh" etc. Without these (and like holy) words they can accomplish no sorcery. Yes, they say, are they not good words, grounded in Holy Scripture? The devil thank you for it on your head! They are not ordained for this, that you should abuse them, but that you should believe in them, and in and through faith obtain what you will or desire. But that you do not regard faith and practise sorcery and your ape-play with them, that is shamefully abusing the words, and conjuring thereby.

Simon Magus was just such a fellow; who, when he saw that the Holy Ghost was visibly given when the Apostles laid on hands, Acts 8, wanted to buy such a thing from the Apostles, offered them money, and said, v. 18. 19.: "Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." He cared nothing for faith, desired only to have the power to give the Holy Ghost to others, wanted to buy it from the Apostles, to do such a work without faith, and to make a trade or fair of it, and to extort money thereby. Then St. Peter also spoke sharply to him, said to him v. 20.: Thy money perish with thee, that thou mayest be damned! Thinkest thou that it goes so, that God's gifts are obtained through money? It avails for those who believe it, not for those who speak it without faith. Since now the wicked rogues saw that the holy fathers used such words and protected themselves with them, therefore they also began to conjure with these words.

Gustavus Adolphus.

The king shall read in the book of the law all the days of his life, that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them (Deut. 17, 19.).

When Gustavus Adolphus stood in camp before Werben, he once remained alone in his room for a long time. The court councillor Steinberg had an important piece of news to communicate to him, and therefore ventured to open the door a little. When he saw that the king was reading in the Bible with the greatest attention, he wanted to close it again softly. Meanwhile the king had caught sight of him, and bade him come in. Steinberg excused himself for having disturbed the king in his devotion; but the king said: "I seek here to strengthen myself in the Word of God, for I perceive that the devil lies in wait for no men so hostilely as for those who have to give account to God alone for their actions."

When Gustavus Adolphus with his fleet had happily ended the sea voyage from Sweden, he was the first who stepped on shore on the Pomeranian coast. As soon as he had set foot on the shore, he fell down on his knees, thanked God for the preservation of his person and his army, and implored him for a blessing upon his undertaking. It was a touching sight for his officers, who, as they came ashore, placed themselves around him when they heard their king, kneeling, pray: "God, who rulest over heaven and earth, over wind and sea, how shall I praise Thee, that Thou hast so graciously protected me on this perilous voyage! O, I thank Thee from the bottom of my heart, and beseech Thee to give Thy grace, Thy blessing, to this enterprise, which I have begun not to my own, but alone to Thy honor, for the defense of Thy Church and for the comfort of the believers. Thou LORD, who triest the hearts and reins, knowest the sincerity of my intentions. Mayest Thou also grant good weather and favorable wind, that I may see my army still left behind with joyful eyes beside me, and be able to continue Thy holy work!" His officers could not hold back their tears at this, and when he noticed their emotion, he said: "Weep not, my friends, but pray with an upright heart; the more praying, the more victory; for diligent prayer is half the victory won; the best Christian is always the best soldier." — On his banners stood in golden letters the words: "If God be for us, who can be against us?" (Rom. 8, 31.) Not only when he was about to undertake something important in war, but also in peace he was wont to pray often from the 90th Psalm: "LORD, return Thou again to us, and be gracious unto Thy servants! Fill us early with Thy grace, so will we praise Thee and be joyful all our life long!" — When he had won the victory over Tilly at Leipzig, and saw the enemy fleeing on every side, he threw himself on his knees in the midst of the dead and wounded, and thanked God for the victory. Before the battle at Lützen, where he lost his life, he still held a morning devotion with the whole army. The hymns sung at it were: "A mighty fortress is our God," "May God be gracious to us," "Fear not, thou little flock," the last of which the king himself had composed. The king threw himself on his knees again at this, and prayed with fervent devotion. On the