HANS DENCK AND THE INWARD WORD[1]
Hans Denck has generally been enrolled among the Anabaptists, and it is
possible to use that name of scorn with such a latitude and looseness
that it includes not only Denck but all the sixteenth-century exponents
of a free, inward religion. Anabaptism has often been treated as a
sort of broad banyan-tree which flourished exuberantly and shot out
far-reaching branches of very varied characters, but which held in one
organic unity all the branches that found soil and took root. A name
of such looseness and covering capacity is, however, of little worth,
and it would promote historical accuracy if we should confine the term
to those who opposed infant baptism and who insisted instead upon adult
baptism, not as a means of Grace, but as a visible sign of the covenant
of man with God. The further characteristic marks which may be
selected to differentiate Anabaptism from other movements of the period
are:
1. The treatment of the Gospel as a new law to be literally followed
and obeyed by all who are to have the right to be called "saints."
2. The true Church is a _visible_ Church, the community of the saints,
founded by covenant, with adult baptism as its sign, formed exactly on
the pattern of the apostolic {18} Church and preserved in strict purity
by rigorous church discipline; and
3. The denial to magistrates of all power to persecute men for their
faith and doctrine on the ground that the Gospel gives them no such
authority--its great commandment being love.[2]
Hans Denck, though in his early period of activity closely identified
with this movement and regarded as one of its chief leaders in Germany,
does not properly belong, however, to the banyan-tree of Anabaptism.
His writings reveal ideas and tendencies of such enlarged scope that it
appears clear that he had discovered and was teaching another type of
Christianity altogether.[3] He is the earliest exponent in the
sixteenth century of a fresh and unique type of religion, deeply
influenced by the mystics of a former time, but even more profoundly
moulded by the new humanistic conceptions of man's real nature.
There are few biographical details of Denck's life available. He was,
most probably, a native of Bavaria,[4] and he was born about the year
1495. He studied in the University of Ingolstadt, where he was
admitted among the baccalaureates in 1517.[5] In the year 1520 we
catch a glimpse of him in close association with the Humanists of
Augsburg.[6] In 1522 he was at work in Basle as proof-reader for the
famous publisher, Valentin Curio, and was living in intimate fellowship
with the great scholar OEcolampadius, whose lectures on the Prophet
Isaiah he heard.[7] In the autumn of the same year, on the
recommendation of OEcolampadius, he was appointed Director of St.
Sebald's School in Nuremberg, which was then the foremost seat of
learning in that city, {19} a great centre of classical humanistic
studies. During the first period of his life in Nuremberg he was
closely identified with the Lutheran movement, but he soon shifted his
sympathies, and aligned himself with the radical tendencies which at
this period were championed in Nuremberg by Thomas Muenzer, who, in
spite of his misguided leadership and fanatical traits, had discovered
a genuine religious principle that was destined to become significant
in safer hands.[8] Muenzer read Tauler's sermons from his youth up; in
his own copy of these sermons, preserved in the library at Gera, a
marginal note says that he read them almost continually, and that here
he learned of a divine interior Teaching. It was Muenzer's teaching of
the living Voice of God in the soul, his testimony to the reality of
the inner heavenly Word, which God Himself speaks in the deeps of man's
heart, that won the Humanist and teacher of St. Sebald's School to the
new and perilous cause. He also formed a close friendship with Ludwig
Hetzer, who, like Muenzer, taught that the saving Word of God must be
inward, and that the Scriptures can be understood only by those who
belong to the School of Christ. Having once caught the _idea_ from
these impassioned leaders, Denck proceeded directly to work it out and
to develop its implications in his own fashion. He was himself sane,
clear-minded, modest, sincere, far-removed from fanaticism, and eager
only to find a form of religion which would fit the eternal nature of
things on the one hand, and the true nature of man on the other--man, I
mean, as the Humanist conceived him.[9]
Already in this Nuremberg period, Denck became fully convinced that
Luther's doctrine of sin and justification was an artificial
construction--_Einbildung_--and that his conception of Scripture and
the Sacraments was destined to clamp the new-found faith in iron bonds,
tie it to outworn tradition, and make it incapable of a progressive
{20} and vital unfolding. He declared in his testimony or "confession"
to the city council of Nuremberg in 1524, that although he had not yet
a full experience of the inward, powerful Word of God, he distinctly
felt its life as an inner witness which God had planted within him, a
spark of the Divine Light breaking into his own soul, and in the
strength of this direct experience he denied the value of external
ceremonies, and declared that even the Bible itself cannot bring men to
God without the assistance of this inner Light and Spirit.[10]
As a result of this change of attitude, the schoolmaster of St.
Sebald's was banished from the city of Nuremberg, January 21, 1525, and
from this time until his early death he was homeless and a wanderer.
He spent some months--between September 1525 and October 1526--in
Augsburg endeavouring to organize and direct the rapidly expanding
forces of the liberal movement. He was during these months, and
especially during the period of the great Anabaptist synod which was
held at this time in Augsburg, endeavouring to give the chaotic
movement of Anabaptism a definite direction, with the main emphasis on
the mystical aspect of religion. He hoped to call a halt to the vague
socialistic dreams and the fanatical tendencies that put the movement
in constant jeopardy and peril, and he was striving to call his
brotherhood to an inner religion, grounded on the inherent nature of
the soul, and guided by the inner Word rather than on "a new law" set
forth in the written word. There were, however, too many eddies and
currents to be mastered by one mind, too many varieties of faith to be
unified under one principle, and Denck's own view was too intangible,
inward, and spiritual, to satisfy the enthusiasm either of the seething
masses or of {21} the leaders who saw a new Jerusalem just ready to
come down out of heaven from God.[11]
After the Augsburg period, Denck spent some time in Strasbourg, where
he gained many followers. Capito bears testimony at this time to the
purity of Denck's life, to his moderation and goodwill, and to the
impressive effect of his preaching and teaching upon the people of the
city.[12] Vadian, the Humanist and reformer of St. Gall, too, in spite
of his disapproval of some of Denck's ideas, speaking of him in
retrospect after his death, called him "a most gifted youth, possessed
of all excellencies." But his teaching was too strange and unusual to
be allowed currency even in free Strasbourg. After being granted a
public discussion he was ordered to leave the city forthwith. During a
short stay in Worms, following the Strasbourg period, in collaboration
with Ludwig Hetzer, they brought to a successful conclusion a German
translation of the Prophets from the Hebrew, a work which Hetzer had
begun. This important piece of scholarly work was published under the
title, _Alle Propheten nach hebraeischer Sprache verteutscht_, in Worms,
April 3, 1527, and had a wide circulation and use, its main demerit
being that it had been done by "Anabaptists."
Pursued on every hand, hunted from place to place, he finally sought
peace and shelter with his old friend, the teacher who had first
inspired him in his youth, OEcolampadius, and here in Basle in a quiet
retreat, he died of the plague in November 1527, hardly more than
thirty-two years of age.[13]
We must now turn to the little books of this persecuted and homeless
Humanist to see what his religious teaching really was, and to discover
the foundation principle which lay at the root of all the endeavours of
this period to launch a Christianity grounded primarily on the {22}
fundamental nature of man.[14] Denck writes like a man with a
message--straight to the mark, lucid, vivid, and intense. He believes
what he says and he wants others to see it and believe it. His
writings are entirely free from the controversial temper, and they
breathe throughout the spirit of tolerance and charity. He knows when
to stop, and brings his books to an end as soon as he has made his
points clear. The fundamental fact of man's nature for Denck is
personal _freedom_. Starting with no theological presuppositions he is
under no obligation to make the primary assumption common to all
Augustinian systems that man is devoid of any native capacities which
have to do with spiritual salvation. He begins instead with man as he
knows him--a sadly marred and hampered being, but still possessed of a
potentially Divine nature, and capable of co-operating, by inward
choices and decisions, with the ceaseless effort of God to win him
completely to Himself. His little book, _What does it mean when the
Scripture says God does and works Good and Evil_, is throughout a
protest against the idea of "election," which, he says, involves "a
limitation of the Love of God," and it is a penetrating account of the
way in which man by his free choices makes his eternal destiny.[15]
"God compels nobody, for He will have no one saved by compulsion."[16]
"God has given freewill to men that they may choose for themselves,
either the good or the bad. Christ said to His disciples, 'Will ye
{23} go away?' as though He would say, 'You are under no
compulsion.'"[17] "God," he says again in the _Widerruf_, "forces no
one, for love cannot compel, and God's service is, therefore, a thing
of complete freedom."[18]
It is freedom, too, which explains the fact of sin. God is in no way
the author of sin; He is wholly good; He can do nothing but what is
good; He ordains no one to sin; He is the instigator of no evil at all.
All the sin and moral evil of the world have come from our own evil
choices and purposes. "The thing which hinders and has always hindered
is that our wills are different from God's will. God never seeks
Himself in His willing--we do. There is no other way to blessedness
than to lose one's self-will."[19] "He who surrenders his
selfishness," he says in another treatise, "and uses the freedom which
God has given him, and fights the spiritual battle as God wills that
such battles are to be fought and as Christ fought His, can in his
measure be like Christ."[20] The whole problem of salvation for him
is, as we shall see, to bring about such a transformation in man that
sin ceases, and the least thing thought, said, or done out of harmony
with the will of God becomes bitter and painful to the soul.[21] "To
be a Christian," he once wrote, "is to be in measure like Christ, and
to be ready to be offered as He gave Himself to be offered. I do not
say that we _are_ perfect as Christ was, but I say rather that we are
to seek the perfection which Christ never lost. Christ calls Himself
the Light of the world, but He also tells His disciples that _they_ too
are the light of the world. All Christians in whom the Holy Ghost
lives--that is all real Christians--are one with Christ in God and are
like Christ. They will therefore have similar experiences, and what
Christ did they will also do."[22]
Not only is there a power of free choice in the soul; there is as well
an elemental hunger in man which pushes him Godward. "God," he often
says, "can give only {24} to those who hunger." In a very great
passage which reminds one of Pascal he says: "The kingdom of God is in
you and he who searches for it outside himself will never find it, for
_apart from God no one can either seek or find God, for he who seeks
God, already in truth has Him_."[23] He says nearly the same thing
again in the little book, _Vom Gesetz Gottes_: "He who does not know
God from God Himself does not ever know Him." This central insight of
Denck's religious faith that God and man are not completely sundered,
but meet, as he says,[24] in the deeps of ourselves, is grounded upon
the fact of experience that there is within us a supra-individual
Reality which becomes revealed to us sometimes as a Light, sometimes as
a Word, sometimes as a Presence or environing Spirit. This testimony
is Denck's main contribution, and we must next see how he sets it
forth. There is, he says, a witness in every man. He who does not
listen to it blinds himself, although God has given him originally a
good inward eyesight. If a man will keep still and listen he will hear
what the Spirit witnesses within him. Not only in _us_ but in the
heathen and in Jews this witness is given, and men might be preached to
outwardly forever without perceiving, if they did not have this witness
in their own hearts.[25] The Light shines, the invisible Word of God
is uttered in the hearts of all men who come into the world, and this
Light gives all men freedom and power to become children of God.[26]
There is both an inward principle of revelation which he calls _das
innere Wort_, and a principle of active power which he calls _die Kraft
des Allerhoechsten_ (the power of the Highest), not two things, but one
reality under two aspects and two names, and he insists that he who
turns to this Divine, spiritual reality, which is one with God, and
obeys it and loves its leading has already found God and has come to
himself. "Oh, who will give me a voice," he writes, "that I may cry
aloud to the whole world that God, the all highest, is in the deepest
abyss {25} within us and is waiting for us to return to Him. Oh, my
God, how does it happen in this poor old world, that Thou art so great
and yet nobody finds Thee, that Thou callest so loudly and nobody hears
Thee, that Thou art so near and nobody feels Thee, that Thou givest
Thyself to everybody and nobody knows Thy name! Men flee from Thee and
say they cannot find Thee; they turn their backs and say they cannot
see Thee; they stop their ears and say they cannot hear Thee!"[27]
This self-giving nature of God is everywhere taken for granted--it is
just _that_ which he feels that Christ has once for all made sun-clear,
and it is because He is essentially self-giving that God pours out His
life and love upon us as He does His sunshine upon the grass and
flowers. "The Word of God is with thee before thou seekest; He gives
before thou hast asked; He opens to thee before thou hast knocked." God
like a Father deals with His wayward children. "Oh, blessed is the
man," he writes, "who in his need finds the love of God and comes to
Him for forgiveness!"[28] No one of us who has been washed from his
sins, he beautifully says, ought to eat a piece of bread without
considering how God loves him and how he ought to love God, who in
Jesus Christ His Son laid aside His right to Divinity that His love
might appear complete.[29] "It has pleased the eternal Love," he
writes, "that that Person in whom Love was shown in the highest degree
should be called the Saviour of His people. Not that it would be
possible for human nature to make anybody saved, but God was so
completely identified in Love with Him that all the Will of God was the
will of this Person, and the sufferings of this Person were and counted
as the sufferings of God Himself."[30]
Christ is for him the complete manifestation of life and the perfect
exhibition or unveiling of God's love, and he who appreciates this
love, feels its attraction, and lives a life which corresponds to his
soul's insight, becomes {26} himself Christlike, forsakes sin and self,
and enters upon a life of salvation. "All who are saved," he says,
"are of one spirit with God, and he who is the foremost in love is the
foremost of those who are saved."[31] "He who gets weary of God has
never found Him," while the person who has found Him in this love-way
will be ready and willing to give up even his own salvation and accept
damnation for the love of God, since he knows in his heart that "God is
so wholly good that He can give to such a man only what is highest and
best, and that is Himself!"[32] That is to say, he who is willing to
be damned for the love of God never will be damned!
But salvation must never be conceived as something which is the result
of a transaction. It is from beginning to end a life-process and can
in no way be separated from character and personal attitude of will.
"He who depends on the merit of Christ," he says, "and yet continues in
a fleshly, wicked life, regards Christ precisely as in former times the
heathen held their gods. He who really believes that Christ has saved
him can no longer be a servant of sin, for no one believes rightly
until he leaves his old life."[33] "It is not enough," he elsewhere
writes, "that God is in thee; thou must also be in God, that is,
partake of the life of God. It does not help to have God if thou dost
not honour Him. It is no avail to call thyself His child _if thou dost
not behave thyself like a child_!"[34] He insists that no one can be
"called righteous" or be "counted righteous" until he actually _is_
righteous. Nothing can be "imputed" to a man which is not ethically
and morally present as a living feature of his character and conduct.
No one, he truly says, can know _Christ as a means of salvation_ unless
he follows Him in his life. He who does not witness to Christ in his
daily walk grows into a different person from the one he is called to
be.[35] The person who lives on in sin does not really know God, and,
{27} to use his fine figure; is like a man who has lost his home and
gone astray, and does not even know that he is _at home_, when his
Father has found him and has welcomed him back, but still goes on
hunting for home and for Father, since he does not recognize his home
or his Father when he has found them![36]
Salvation, then, for Hans Denck is wholly an inward process, initiated
from above through the Divine Word, the Christ, whom we know outwardly
as the historical Person of the Gospel, and whom we know inwardly as
the Revealer of Light and Love, the Witness in us against sin, the
Voice of the Father to our hearts, calling us home, the Goal of our
spiritual quest, the Alpha and the Omega of all religious truth and all
spiritual experience. The Way to God, he says, is Christ inwardly and
spiritually known.[37] But however audible the inner Word may be;
however vivid the illumination; however drawing the Love, there is
never compulsion. The soul itself must hear and see and feel; must say
yes to the appeal of Love, and must co-operate by a continuous
adjustment of the personal will to the Will of God and "learn to behave
as a child of God."
Having reached the insight that salvation is entirely an affair of the
spirit, an inward matter, Denck loosened his hold upon the external
things which had through long centuries of history come to be
considered essential to Christianity. Sacraments and ceremonies
dropped to a lower level for him as things of no importance. With his
characteristic breadth and sweetness, he does not smite them as an
iconoclast would have done; he does not cry out against those who
continue to use them. He merely considered them of no spiritual
significance. "Ceremonies," he writes in his dying confession, "in
themselves are not sin, but whoever supposes that he can attain to life
either by baptism or by partaking of bread, is still in
superstition."[38] "If all ceremonies," he adds, "were lost, little
harm would come of it."[39] {28} He appeals to Christians to stop
quarrelling over these outward and secondary matters, and to make
religion consist in love to neighbour rather than in zeal for outward
ceremonies. He laid down this great principle: "All externals must
yield to love, for they are for the sake of love, and not love for
their sake."[40]
He was, consistently with his fundamental ideas, profoundly opposed to
every tendency to make Christianity a legal religion. His friends, the
Anabaptists, were inclined to turn the Gospel of Christ into "a new
law," and to make religion consist largely in scrupulous obedience to
this perfect law of life. To all this he was radically alien, for it
was, he thought, only another road back to a religion of the letter,
while Christ came to call us to a religion of the spirit. "He who has
not the Spirit," he wrote, "and who fails to find Him in the
Scriptures, seeks life and finds death; seeks light and finds darkness,
whether it be in the Old or in the New Testament."[41] "He who thinks
that he can be _made truly righteous_ by means of a Book is ascribing
to the dead letter what belongs to the Spirit."[42] He does not
belittle or undervalue the Scriptures--he knew them almost by heart and
took the precious time out of his brief life to help to translate the
Prophets into German--but he wants to make the fact forever plain that
men are saved or lost as they say _yes_ or _no_ to a Light and Word
within themselves. "The Holy Scriptures," he writes in his dying
testimony, "I consider above every human treasure, but not so high as
the Word of God which is living, powerful, and eternal, for it is God
Himself, Spirit and no letter, written without pen or paper so that it
can never be destroyed. For that reason, salvation is not bound up
with the Scriptures, however necessary and good they may be for their
purpose, because it is impossible for the Scriptures to make good a bad
heart, even though it may be a learned one. A good heart, however,
with a Divine Spark in it is improved by everything, and to such the
Scriptures will bring blessedness {29} and goodness."[43] The
Scriptures--the external Word--as he many times, in fact somewhat
tediously, declares, are witnesses and pointers to the real and
momentous thing, the Word which is very near to all souls and is
written in the heart, and which increases in clearness and power as the
will swings into parallelism with the will of God, and as the life
grows in likeness to the Divine image revealed in Christ. This inward
life and spiritual appreciation do not give any ground for relaxing the
moral obligations of life. No fulfilling of the law by Christ, no
vanishing of the outward and temporal, furnish any excuse to us for
slacking a jot or tittle of anything which belongs to the inherent
nature of moral goodness. "Christ," he says, "fulfilled the law, not
to relieve us of it, but to show us how to keep it in truth. The
member must partake of what the Head partakes."[44] _To love God alone
and to hate everything that hinders love_ is a principle which, Denck
believes, will fulfil all law, ancient or modern.[45]
Such were the ideas which this young radical reformer, dreamer perhaps,
tried to teach his age. The time was not ripe for him, and there was
no environment ready for his message. He spoke to minds busy with
theological systems, and to men whose battles were over the meaning of
inherited medieval dogma. He thought and spoke as a child of another
world, and he talked in a language which he had learned from his heart
and not from books or from the schools. It is "the key of David," he
says, that is, an inward experience, which unlocks all the solid doors
of truth, but there were so few about him who really had this "key"!
His task, which was destined to be hard and painful, which was in his
lifetime doomed to failure, was not self-chosen. "I opened my mouth,"
he says, "against my will and I am speaking to the world because God
impels me so that I cannot keep silent. God has called me out and
stationed me at my post, and He knows whether good will come of it or
not."[46]
{30}
It is not often that a man living in the atmosphere of seething
enthusiasm, pitilessly pricked and goaded by brutal and unfeeling
persecutors, compelled to hear his precious truth persistently called
error and pestilent heresy, keeps so calm and sane and sure that all
will be well with him and with his truth as does Denck. "I am heartily
well content," is his dying testimony, "that all shame and disgrace
should fall on my face, if it is for the truth. It was when I began to
love God that I got the disfavour of men."[47] He confesses that he
has found it difficult to "keep a gentle and a humble heart" through
all his work among men, to "temper his zeal with understanding," and to
"make his lips say always what his heart meant,"[48] but he did, at
least, succeed in loving God and in hating everything that hindered
love. In an epoch in which the doctrine was new and revolutionary, he
succeeded in presenting the principle of the Inward Word as the basis
of religion without giving any encouragement to libertinism or moral
laxity, for he found the way of freedom to be a life of growing
likeness to Christ, he held the fulfilling of the law to be possible
only for those who accept the burdens and sacrifices of love, and he
insisted that the privileges of blessedness belong only to those who
_behave like sons_.
[1] The best studies on Denck are Heberle's articles in _Theol. Studien
und Kritiken_ (1851), Erstes Heft, and (1855) Viertes Heft. Gustave
Roehrich's _Essai sur la vie, les ecrits et la doctrine de Jean Denk_
(Strasbourg, 1853). Ludwig Keller's _Ein Apostel der Wiedertaeufer_
(Leipzig, 1882). The last two books must, however, be followed with
much caution.
[2] One branch of the Anabaptists held that the "saints" may, however,
rightly use the sword to execute the purposes of God upon the godless,
and to hasten the coming of the Thousand Years' Reign of the Kingdom.
[3] I have included him, in my _Studies in Mystical Religion_ (1908),
among the Anabaptists, but he can be called one only by such a loose
use of the word that it ceases to have any _definite_ significance.
[4] See J. Kessler's _Sabbata_ (1902), p. 150.
[5] L. Keller, _Johann von Staupitz_, p. 207.
[6] _Ibid._ p. 208.
[7] OEcolampadius' Letter to Pirkheimer, April 25, 1525.
[8] Georg Theodor Strobel, _Leben, Schriften und Lehren Muenzers_
(Nuernberg, 1795); J. R. Seidemann, _Thomas Muenzer_ (Dresden, 1842).
[9] A contemporary chronicle calls Denck a scholar, eloquent, modest
and, withal, learned in Hebrew.--Kessler's _Sabbata_, p. 150.
[10] This "Confession" is in the archives of Nuremberg, and has been
extensively used in Keller's _Ein Apostel der Wiedertaeufer_, see
especially pp. 49-62. See also Th. Kolde, _Kirchengeschichtliche
Studien_ (1888), p. 231 f. In this connection much interest attaches
to a passage in a letter which Luther wrote to Johann Brismann,
February 4, 1525. He says: "Satan has carried it so far that in
Nuremberg some persons are denying that Christ is anything, that the
Word of God is anything, that the Eucharist is anything, that
Magistracy is anything. They say that only God is."
[11] See Nicoladoni's _Johannes Buenderlin von Linz_ (Berlin, 1893), p.
114.
[12] Letter of Capita to Zwingli, December 26, 1526.
[13] Kessler says that OEcolampadius in a Christian spirit was with him
at his death. _Op. cit._ p. 151.
[14] The little books of Denck from which I shall extract his teaching
are: (1) _Vom Gesetz Gottes_ ("On the Law of God"), printed without
place or date, but probably published in 1526. I have used the copy in
the Koenigliche Bibliothek in Berlin, sig. Co. 2152. (2) _Was geredet
sey doss die Schrift sagt Gott thue und mache guts und boeses_ ("What
does it mean when the Scripture says God does and works Good and
Evil"), 1526. Copies of this are to be found in the University Library
of Marburg, also in the Koenigliche Bibliothek of Dresden. (3)
_Widerruf_ ("Confession "), 1527. I have used the copy in the
Koenigliche Bibliothek in Dresden sig. Theol. Cathol. 817 (4) _Ordnung
Gottes und der Creaturen Werck_ ("The Divine Plan and the Work of the
Creature"), 1527, in the above library in Dresden. (5) _Wer die
Warheif warlich lieb hat_, etc., no date ("Whoever really loves the
Truth," etc.), and (6) _Von der wahren Liebe_ ("On the True Love"),
1527. This last tract has been republished in America by the
Mennonitische Verlagshandlung, Elkhart, Indiana, 1888.
[15] "To hear the Word of God," he elsewhere says, "means life; to hear
it not means death."--_Ordnung Gottes_, p. 17.
[16] _Was geredet sey_, p. C. (The paging is by letters.)
[17] _Was geredet sey_, B. 3.
[18] _Widerruf_, sec. iv.
[19] _Was geredet sey_, B.
[20] _Ibid._ B. 5.
[21] _Venn Gesetz Gottes_, p. 15.
[22] _Was geredet sey_, B. 6.
[23] _Was geredet sey_, B. 2.
[24] _Ibid._ B. 5.
[25] _Ibid._ B. 1 and 2.
[26] _Ordnung Gottes_, p. 7.
[27] _Vom Gesetz Gottes_, p. 27.
[28] _Was geredet sey_, D. 1 and 2.
[29] _Vom Gesetz Gottes_, p. 33.
[30] _Van der wahren Liebe_ (Elkhart reprint), p. 7.
[31] _Van der wahren Liebe_ (Elkhart reprint), p. 8.
[32] _Vom Gesetz Gottes_, p. 19.
[33] _Widerruf_, ii.
[34] _Was geredet sey_, B. 1.
[35] _Ibid._ D.
[36] _Was geredet sey_, A. 4 and 5.
[37] _Ibid_. B. 3.
[38] _Widerruf_, vii.
[39] _Ibid._ vii.
[40] _Vom Gesetz Gottes_, p. 33.
[41] _Ibid._ p. 22.
[42] _Ibid._ p. 21.
[43] _Widerruf_, i.
[44] _Vom Gesetz Gottes_, p. 9.
[45] _Ibid._ p. 12.
[46] _Was geredet sey_, Preface.
[47] _Widerruf_, Preface.
[48] _Ibid._, Preface.
{31}