[8] Preface to the _Magnificat_ written in 1521.
[9] First given as Lectures in 1516-17, and published in 1519.
[10] A _Commentary on St. Paul's Epistle to the Galatians_.
[11] Dilthey says in _Archiv für Geschichte der Philosophie_, Bd. v. Heft 3, p. 358: "The Justification of which the medieval man had inward experience was the descending stream of objective forces upon the believer from the transcendental world, through the Incarnation, in the channels of the ecclesiastical institutions, priestly consecration, sacraments, confession, and works. It was something which took place in connection with a super-sensible regime. The Justification by faith of which Luther was inwardly aware was the personal experience of the believer standing in the continuous line of Christian fellowship, by whom assurance of the Grace of God is experienced in response to personal faith, an experience derived from the appropriation of the work of Christ."
[12] _Sämmtliche Werke_ (Erlangen edition), xxii. p. 20.
[13] On Christian Liberty, _Primary Works_, p. 106.
[14] See his Preface to _The Epistle to the Romans_.
[15] _Wider die himlichen Propheten vom Sacrament_, ii. Anno 1525.
[16] See P. Loofs, _Dogmengeschichte_ (Vierte Auflage, 1906), pp. 752-755.
[17] In his instructions to Melanchthon for the Cassel Conference with Butzer in 1534, Luther said, "In and with the bread, the body of Christ is truly partaken of, accordingly all that takes place actively and passively in the bread takes place actively and passively in the body of Christ and the latter is distributed, eaten and masticated with the teeth."
[18] McGiffert, _Protestant Thought before Kant_ (1911), p. 20. See also the same view in Troeltsch, _Protestantisches Christentum und Kirche in der Neuzeit_ (2nd Auflage), p. 481.
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: